Exegetical and Hermeneutical Commentary of 2 Samuel 15:7
And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.
7 12. Absalom’s conspiracy
7. after forty years ] There is no obvious date from which forty years could be reckoned in this way without specifying what point of time was intended. In place of forty we must read four with Josephus and some of the ancient versions. The four years are to be reckoned in all probability from the time of Absalom’s reconciliation to David. They were spent in preparing for the conspiracy by ingratiating himself with the people in the way described in the preceding verses.
in Hebron ] The fact that Hebron was his birth-place would make the wish to pay his vow there instead of at Jerusalem seem sufficiently natural.
Fuente: The Cambridge Bible for Schools and Colleges
Forty years – An obvious clerical error, though a very ancient one for four years, which may date from Absaloms return from Geshur, or from his reconciliation with David, or from the commencement of the criminal schemes to which 2Sa 15:1 refers.
Hebron – This, as having been the old capital of Davids kingdom and Absaloms birthplace, was well chosen. It was a natural center, had probably many inhabitants discontented at the transfer of the government to Jerusalem, and contained many of the friends of Absaloms youth. As the place of his birth (compare 1Sa 20:6), it afforded a plausible pretext for holding there the great sacrificial feast (the serving the Lord, 2Sa 15:8), which Absalom pretended to have vowed to hold to the glory of God.
Fuente: Albert Barnes’ Notes on the Bible
2Sa 15:7-8
I pray thee let me go and pay my vow, which I have vowed unto the Lord.
Diplomatic insincerity
Of royal dissemblers like Absalom history records numerous parallels, notably Charles II., who, in his dealings with the Scots, solely to win them over to his cause, took the Covenant with all the solemnity of a pious Covenant, also Napoleon Bonaparte, who, when in Egypt seeking to reconcile the people to his rule, announced: We Frenchmen are true Mussulmans. Have not we destroyed the Pope, who called upon Europe to make war upon the Mussulmans. After the capture of Cairo this adept at diplomatic insincerity was to be seen seated in the great mosque at the feast of the prophets, sitting cross-legged as he repeated the words of the Koran, and edified the sacred college by his piety. (Charles Deal.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. After forty years] There is no doubt that this reading is corrupt, though supported by the commonly printed Vulgate, the Septuagint, and the Chaldee. But the Syriac has [Syriac] arba shanin, FOUR years; the Arabic the same [Arabic] arba shinin, FOUR years; and Josephus has the same; so also the Sixtine edition of the Vulgate, and several MSS. of the same version. Theodoret also reads four, not forty; and most learned men are of opinion that arbaim, FORTY, is an error for arba, FOUR; yet this reading is not supported by any Hebrew MS. yet discovered. But two of those collated by Dr. Kennicott have yom instead of shanah, i.e., forty DAYS, instead of forty YEARS; and this is a reading more likely to be true than that in the commonly received text. We know that Absalom did stay THREE years with his grandfather at Geshur, 2Sa 13:38; and this probably was a year after his return: the era, therefore, may be the time of his slaying his brother Amnon; and the four years include the time from his flight till the conspiracy mentioned here.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
After forty years.
Quest. Whence are these to be computed?
Answ. Not from Absaloms birth; for he was born in Hebron some considerable time after David had begun his reign, 2Sa 3:3, much less from the time of his vow made, or of his return from banishment; but either, first, From the time of Davids election or designation to the kingdom. 1Sa 16:13. Or, secondly, From the beginning of Sauls reign; which being a solemn time, and observable for the change of the government in Israel, might very fitly be made an epochs, from which the computation or account of times begin; as the Greeks and Romans began their accounts in the same manner, and upon the same ground. Or rather, thirdly, From the beginning of Davids reign, who reigned forty years; and so the words may be rendered, about or towards the end of forty years, i. e. in the beginning of the fortieth year. And so this very phrase is used Deu 15:1, At the end of every seven years, i.e. in the seventh year, even from the beginning of it, as is manifested and confessed. So in a like expression, After three days will I rise again, Mar 8:31, i.e. on the beginning of the third day, when Christ did rise; the number of three days being then completed when the third day is begun. And the forty years are here expressed as one motive or inducement to Absalom to rebel, because now his fathers end grew near; and one of the Hebrew doctors affirms, that there was a tradition, or rumour, or prediction, that David should reign but forty years. And Absalom might easily understand that David intended to decline him, and to make Solomon his successor, as well by the conscience of his own wickedness and unfitness for so great a trust, as by that eminent wisdom and piety which appeared in Solomon in his tender years, and that great respect and affection which his father must needs have and manifest to him upon this account, and by that promise and oath given to Bathsheba concerning his succession mentioned 1Ki 1:30, but made before that time, which also might come to Absaloms ear. Against this opinion two things are objected: first, That David was in the time of this rebellion a strong man, for he marched on foot, 2Sa 15:30, whereas in his last year he was very infirm and bedrid. Secondly, That after this rebellion was ended divers other things happened, as the three years famine, 2Sa 21:1, and other things following in the history. But it may be answered to the first, that David might in the beginning of his last year have so much strength and vigour left as to march on foot, especially when he did so humble and afflict himself, as it is apparent he did, 2Sa 15:30; and yet through his tedious marches, and the tormenting cares, fears, and griefs of his soul for Absalom, might be so strangely and suddenly impaired, as in the end of the same year to be very feeble and bedrid, it being a very common accident, especially in old men, and upon extraordinary occasions, to languish and decline exceedingly, and to fall from some competent degree of health and rigour, to be very infirm and bedrid, and that in the space of a few months. And to the second objection, That those histories related 2Sa 21, &c., though they be placed after this rebellion, yet indeed were done before it; the proof of which see on 2Sa 21:1. For it is so confessed and evident, that things are not always placed in the same order in which they were done, that it is a rule of the Hebrews, and approved by other learned men, Non datur pri us et posterius in Saetia literis; that is, There is no first and last in the order of Scripture relations. And here is a plain reason for this transplacing of this history, which is allowed in other like cases, that when once the history of Tamars rape had been mentioned, it was very fit to subjoin the relation of all the mischiefs which followed upon that occasion. If any infidel will yet cavil with this text and number of years, let him know, that instead of forty, the Syriac, and Arabic, and Josephus the Jew read four years; and that it is much more rational to acknowledge an error of the scribe, who copied out the sacred text, than upon so frivolous a ground to question the Divine authority of the Holy Scriptures. And that some men choose the latter way rather than the former, is an evidence that they are infidels by the choice of their wills, more than by the strength of their reasons.
Let me go and pay my vow: he pretends piety, which he knew would please his father, and easily procure his consent.
Hebron is mentioned as the place, not where the vow was made, for that was at Geshur, 2Sa 15:8, but where he intended to perform it. The pretence for which was, that he was born in this place, 2Sa 3:3, and that here was a famous high place; and, till the temple was built, it was permitted to sacrifice upon the high places.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7-9. after forty yearsIt isgenerally admitted that an error has here crept into the text, andthat instead of “forty,” we should read with the Syriac andArabic versions, and JOSEPHUS,”four years”that is, after Absalom’s return toJerusalem, and his beginning to practice the base arts of gainingpopularity.
my vow, which I have vowedunto the Lordduring his exile in Geshur. The purport of itwas, that whenever God’s providence should pave the way for hisre-establishment in Jerusalem, he would offer a sacrifice ofthanksgiving. Hebron was the spot selected for the performance ofthis vow, ostensibly as being his native place (2Sa3:3), and a famous high place, where sacrifices were frequentlyoffered before the temple was built; but really as being in manyrespects the most suitable for the commencement of his rebelliousenterprise. David, who always encouraged piety and desired to seereligious engagements punctually performed, gave his consent and hisblessing.
2Sa15:10-12. HE FORMSA CONSPIRACY.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass after forty years,…. Or four years; so long it was from the reconciliation of Absalom to David, as Josephus f says; and so read Theodoret on the place, the Syriac and Arabic versions: but some say it was either forty years from the time Israel first had a king; and which might be an era of reckoning with the Jews, as the era of Seleucidae was with the Greeks, on the like account; or from the time Saul slew the priests at Nob, as Jerom g; or from the time of David’s being anointed by Samuel; or this was the year of Absalom’s age, or of David’s reign: but these, and other attempts made to account for this passage, are not entirely satisfactory; and therefore one may be tempted to conclude there must be a mistake in the copy, of “arbaim” for “arba”, forty for four; which makes it quite easy, and confirms the first sense:
that Absalom said unto the king, I pray thee, let me go and pay my vow,
which I have vowed unto the Lord, in Hebron; not what he vowed in Hebron; for according to his own account he had vowed it in Geshur, as in 2Sa 15:8; but his request is, that he might pay it in Hebron; which place he fixed upon, being his native place, and where David was anointed king; and which, being about twenty miles from Jerusalem, was at a proper distance to lay the scene of his conspiracy in, and bring it to perfection.
f Antiqu. l. 7. c. 9. sect. 1. g Trad. Heb. in 2 lib. Reg. fol. 78. M.
Fuente: John Gill’s Exposition of the Entire Bible
Absalom’s rebellion. – 2Sa 15:7, 2Sa 15:8. After the lapse of forty (?) years Absalom said to the king, “Pray I will go (i.e., pray allow me to go) and perform a vow in Hebron which I vowed to the Lord during my stay at Geshur” ( 2Sa 15:8). The number forty is altogether unsuitable, as it cannot possibly be understood either as relating to the age of Absalom or to the year of David’s reign: for Absalom was born at Hebron after David had begun to reign, and David only reigned forty years and a half in all, and Absalom’s rebellion certainly did not take place in the last few weeks of his reign. It is quite as inappropriate to assume, as the terminus a quo of the forty years, either the commencement of Saul’s reign, as several of the Rabbins have done, as well as the author of the marginal note in Cod. 380 of De Rossi ( ), or the anointing of David at Bethlehem, as Luther (in the marginal note) and Lightfoot do; for the word “after” evidently refers to some event in the life of Absalom, to which allusion has previously been made, namely, either to the time of his reconciliation with David (2Sa 14:33), or (what is not so probable) to the period of his return from Geshur to Jerusalem (2Sa 14:23). Consequently the reading adopted by the Syriac, Arabic, and Vulgate, also by Theodoret and others, viz., “ four years,” must certainly be the correct one, and not “forty days,” which we find in Codd. 70 and 96 in Kennicott, since forty days would be far too short a time for maturing the rebellion. It is true, that with the reading we should expect, as a rule, the plural . At the same time, the numbers from two to ten are sometimes construed with a singular noun (e.g., 2Ki 22:1; cf. Gesenius, 120, 2). The pretended vow was, that if Jehovah would bring him back to Jerusalem, he would serve Jehovah. , “to do a service to Jehovah,” can only mean to offer a sacrifice, which is the explanation given by Josephus. The Chethib is not the infinitive, but the imperfect Hiphil: si reduxerit, reduxerit me , which is employed in an unusual manner instead of the inf. absol., for the sake of emphasis. The Keri would have to be taken as an adverb “again;” but this is quite unnecessary.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Absalom’s Rebellion. | B. C. 1023. |
7 And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron. 8 For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD. 9 And the king said unto him, Go in peace. So he arose, and went to Hebron. 10 But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. 11 And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. 12 And Absalom sent for Ahithophel the Gilonite, David’s counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom.
We have here the breaking out of Absalom’s rebellion, which he had long been contriving. It is said to be after forty years, v. 7. But whence it is to be dated we are not told; not from David’s beginning his reign, for then it would fall in the last year of his life, which is not probable; but either from his first anointing by Samuel seven years before, or rather (I think) from the people’s desiring a king, and the first change of the government into a monarchy, which might be about ten years before David began to reign; it is fitly dated thence, to show that the same restless spirit was still working, and still they were given to change: as fond now of a new man as then of a new model. So it fell about the thirtieth year of David’s reign. Absalom’s plot being now ripe for execution,
I. The place he chose for the rendezvous of his party was Hebron, the place where he was born and where his father began his reign and continued it several years, which would give some advantage to his pretensions. Every one knew Hebron to be a royal city; and it lay in the heart of Judah’s lot, in which tribe, probably, he thought his interest strong.
II. The pretence he had both to go thither and to invite his friends to him there was to offer a sacrifice to God, in performance of a vow he had made during his banishment, 2Sa 15:7; 2Sa 15:8. We have cause enough to suspect that he had not made any such vow; it does not appear that he was so religiously inclined. But he that stuck not at murder and treason would not make conscience of a lie to serve his purpose. If he said he had made such a vow, nobody could disprove him. Under this pretence, 1. He got leave of his father to go to Hebron. David would be well pleased to hear that his son, in his exile, was so desirous to return to Jerusalem, not only his father’s city, but the city of the living God,–that he looked up to God, to bring him back,–that he had vowed, if he were brought back, to serve the Lord, whose service he had hitherto neglected,–and that now, being brought back, he remembered his vow, and resolved to perform it. If he think fit to do it in Hebron, rather than in Sion or Gibeon, the good king is so well pleased with the thing itself that he will not object against his choice of the place. See how willing tender parents are to believe the best concerning their children, and, upon the least indication of good, to hope, even concerning those that have been untoward, that they will repent and reform. But how easy is it for children to take advantage of their good parents’ credulity, and to impose upon them with the show of religion, while still they are what they were! David was overjoyed to hear that Absalom inclined to serve the Lord, and therefore readily gave him leave to go to Hebron, and to go thither with solemnity. 2. He got a good number of sober substantial citizens to go along with him, v. 11. There went 200 men, probably of the principal men of Jerusalem, whom he invited to join with him in his feast upon his sacrifice; and they went in their simplicity, not in the least suspecting that Absalom had any bad design in this journey. He knew that it was to no purpose to tempt them in to his plot: they were inviolably firm to David. But he drew them in to accompany him, that the common people might think that they were in his interest, and that David was deserted by some of his best friends. Note, It is no new thing for very good men, and very good things, to be made use of by designing men to put a colour upon bad practices. When religion is made a stalking-horse, and sacrifice a shoeing-horn, to sedition and usurpation it is not to be wondered at if some that were well affected to religion, as these followers of Absalom here, are imposed upon by the fallacy, and drawn in to give countenance to that, with their names, which in their heart they abhor, not having known the depths of Satan.
III. The project he laid was to get himself proclaimed king throughout all the tribes of Israel upon a signal given, v. 10. Spies were sent abroad, to be ready in every country to receive the notice with satisfaction and acclamations of joy, and to make the people believe that the news was both very true and very good, and that they were all concerned to take up arms for their new king. Upon the sudden spreading of this proclamation, “Absalom reigns in Hebron,” some would conclude that David was dead, others that he had resigned: and thus those that were in the secret would draw in many to appear for Absalom, and to come into his assistance, who, if they had rightly understood the matter, would have abhorred the thought of it, but, being drawn in, would adhere to him. See what artifices ambitious men use for the compassing of their ends; and in matters of state, as well as in matters of religion, let us not be forward to believe every spirit, but try the spirits.
IV. The person he especially courted and relied upon in this affair was Ahithophel, a politic thinking man, and one that had a clear head and a great compass of thought, that had been David’s counsellor, his guide and his acquaintance (Ps. lv. 13), his familiar friend, in whom he trusted, who did eat of his bread, Ps. xli. 9. But, upon some disgust of David’s against him, or his against David, he was banished, or retired from public business, and lived privately in the country. How should a man of such good principles as David, and a man of such corrupt principles as Ahithophel, long agree? A fitter tool Absalom could not find in all the kingdom than one that was so great a statesman, and yet was disaffected to the present ministry. While Absalom was offering his sacrifices, in performance of his pretended vow, he sent for this man. So much was his heart on the projects of his ambition that he could not stay to make an end of his devotion, which showed what his eye was upon in all, and that it was but for a pretence that he made long offerings.
V. The party that joined with him proved at last very considerable. The people increased continually with Absalom, which made the conspiracy strong and formidable. Every one whom he had complimented and caressed (pronouncing his matters right and good, especially if afterwards the cause went against him) not only came himself, but made all the interest he could for him, so that he wanted not for numbers. The majority is no certain rule to judge of equity by. All the world wondered after the beast. Whether Absalom formed this design merely in the height of his ambition and fondness to rule, or whether there was not in it also malice against his father and revenge for his banishment and confinement, though this punishment was so much less than he deserved, does not appear. But, generally, that which aims at the crown aims at the head that wears it.
Fuente: Matthew Henry’s Whole Bible Commentary
Absalom Rebelling, vs. 7-12
The language of verse 7 is unclear in the Hebrew, as well as in the English. Various suggestions include: 1) Absalom was in the fortieth year of his life; 2) the rebellion occurred in the fortieth year of David’s reign, which would have been the last year; 3) the actual number is four years, the “forty” being due to a copyist’s error. Any of these is possible, but the majority of commentators seem to prefer the second.
Absalom approached his father with a proposal most likely to gain his object. Absalom’s story that he had vowed to the Lord when he was in Geshur, that he would serve the Lord if he was allowed to return to Jerusalem, was calculated to appeal to David. David had surely prayed for such a conversion on the part of his wayward son, and may have rejoiced to think that Absalom had actually decided to mend his ways.
Absalom had key men throughout the tribes waiting to be alerted. For this purpose he sent out “spies”, or secret agents, to tell them the time was ripe, that when the trumpet sounded out through the land they would know Absalom reigned and would secure their areas in his cause. The naivete of the ordinary people, and their blind willingness to follow him, is illustrated in the two hundred who followed Absalom “in their simplicity,” not being aware of the rebellion. No doubt the day came that they rued their ignorance (Mat 15:14).
Absalom secured the services of David’s chief counsellor, Ahithophel the Gilonite. Why Ahithophel betrayed his king is unknown, but some have suggested his resentment toward David over the affair of Bathsheba, who was his granddaughter (2Sa 11:3, with 2Sa 23:34). However, if this be true Ahithophel waited a very long time to seek revenge. His town of Giloh was in the tribe of Judah, twenty or so miles south of Jerusalem.
While he waited Absalom went through the farce of worshipping the Lord and seeking His guidance by sacrifices. The people, hearing of Absalom’s conspiracy, noting his worshipful demeanor, were impressed, and the rebellion grew stronger continually.
Fuente: Garner-Howes Baptist Commentary
(7) After forty years.The reading is certainly incorrect. Absalom was born after David began his reign in Hebron, and his whole reign was only forty years. Absalom therefore was not yet forty at his death. The reading found in the Syriac and most MSS. of the Vulgate, and adopted by Josephus, four years, is probably correct. It remains uncertain from what point this four years is to be reckoned; probably it is from Absaloms return to Jerusalem.
Pay my vow . . . in Hebron.We have no means of knowing whether this vow was real or fictitious; certainly Absalom now uses it as a pretext, and yet there is nothing improbable in his having actually made such a vow during his exile. Hebron was the place of his birth and childhood, as well as a holy city from very ancient times, and was thus a suitable place for the performance of his vow; it was also at a convenient distance from Jerusalem, and had been the royal city of David for the first seven years of his reign. It was thus well adapted to be the starting place of Absaloms rebellion, and it is not unlikely, moreover, that the men of Hebron may have resented the transfer of the capital to Jerusalem, and therefore have lent a willing ear to Absalom. Like many other culprits, Absalom veils his crime under the cloak of religion, pretending submission to his father, and receiving his blessing at the very moment when he is striking at his crown and his life.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. After forty years This is an error in the text, for David reigned but forty years in all, (1Ki 2:11,) and he certainly had reigned many years before Absalom’s rebellion. The Syriac and Arabic versions read four years, and with this agrees Josephus; and this, in the opinion of nearly all critics, is to be regarded as the true reading. The meaning is, four years after his restoration to the royal favour.
My vow Whether Absalom ever made any such vow as he here pretends is altogether uncertain. Most probably it was only a pretext to enable him the better to carry out his plans of rebellion.
Fuente: Whedon’s Commentary on the Old and New Testaments
Absalom Attempts A Coup ( 2Sa 15:7-11 ).
Once he felt that he had won over sufficient men of Israel and Judah to his side Absalom decided he would attempt a coup at Hebron. Hebron had been David’s previous capital city and was the capital city of Judah, and the inhabitants of Hebron may well have felt especially disaffected towards David because of his transfer of the status of capital city to Jerusalem. It may well be that at this time the Tabernacle was in Hebron, where a Tabernacle would have been set up by David when he was made king of Judah. If so, it would later be transferred to Gibeon (1Ki 3:4), possibly as a result of what now happened. Being crowned at the Tabernacle (we are specifically informed that Absalom was anointed as king – 2Sa 19:10) would add to his legality in Israel’s eyes.
Analysis.
a
b “For your servant vowed a vow while I abode at Geshur in Syria, saying, ‘If YHWH shall indeed bring me again to Jerusalem, then I will serve YHWH” (2Sa 15:8).
c And the king said to him, “Go in peace.” So he arose, and went to Hebron (2Sa 15:9).
b But Absalom sent scouts throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom is king in Hebron.’ ” (2Sa 15:10).
a And with Absalom went two hundred men out of Jerusalem, who were invited, and went in their simple innocence, and they knew nothing (2Sa 15:11).
Note that in ‘a’ Absalom wished to go to Hebron on a special occasion to pay his vow, and in the parallel he did so accompanied by two hundred men. In ‘b’ his pretence is that he is going to serve YHWH, and in the parallel his intended service of YHWH will turn out to be a very different one than David had thought. Centrally in ‘c’ David wishes him peace, and he goes off in order to rebel.
2Sa 15:7
‘ And it came about at the end of forty years, that Absalom said to the king, “I pray you, let me go and pay my vow, which I have vowed to YHWH, in Hebron.” ’
It is quite apparent from what follows that Absalom’s plotting continued, extending further and further through disaffected people until it had spread throughout large parts of Israel and Judah, especially in key cities, with the result that gradually he felt that his support had become wide enough for him to be able to act with a good chance of success. It is also apparent that one powerful group of such conspirators was in Hebron, a group which was sufficiently powerful to guarantee his acceptance there as king. Thus he appears to have had support in both Israel and Judah. This suggests that David’s popularity had, through the years, waned outside the capital away from the court. It may well be that once his military successes were behind him and the grateful country gradually began to accept its security as its right, it began to have greater expectations than David was fulfilling. It serves to bring out that David was perhaps not as good at local administration as he was at winning battles. Indeed much of his concentration would have been on the wider empire. As a consequence he had tended to overlook the need to keep his own people happy. All this must have been so for the rebellion to take hold so easily.
Hebron itself may also have become disillusioned because he had moved the centre of his government, and part of the emphasis on worship, away from that ancient sanctuary and from the Tabernacle, to Jerusalem with its sacred Tent containing the Ark. While Jerusalem was an equally ancient sanctuary with an ancient priesthood, it had until recently been a Canaanite sanctuary, and the enthusiasm of David had not necessarily been infectious outside the ranks of his own supporters.
“And it came about at the end of forty years.” The question that this raises is as to what the ‘end of forty years’ refers to. If we take the number literally then it produces a definite problem. There are a number of possibilities:
Some have seen it as signifying forty years from the time when the kingship was first established and Saul was anointed king, but that is to ignore other evidence, for elsewhere we learn that Saul himself reigned for about forty years. He seemingly became king as a young man in the first stage of his life, and died alongside his adult sons who themselves had been warriors for many years. Furthermore Act 13:21 would support such a period.
Others see it as referring to forty years from David’s anointing, but it is difficult in that case to see why the writer should particularly have had that incident in mind without explaining the fact here.
Many consider that the number four has been inaccurately copied as forty so that really we should read ‘four’ here. That would certainly be sufficient time for the rebellion to spread. But in our view emendation of the text in such a way without textual evidence must always be seen as the last resort (even granted that number symbols could easily be wrongly copied, or might even change in significance over centuries).
The probability, therefore, is that we should rather see it as signifying, not a literal forty years, but the period from Absalom’s birth to the time when he attained maturity, sufficiently to rebel. Such a special event as coming to maturity would adequately explain why he took with him two hundred chosen men, who were totally unaware of what was really happening, in order to perform a vow, something which would surely have been suspicious had it not been on a very special occasion.
We can, for example, compare how in Genesis marriage consistently took place when someone was ‘forty years’ old, in other words was seen as mature enough for marriage (Gen 25:20; Gen 26:34). It is very unlikely that in either case they would literally have waited until they were forty years of age. But larger numbers were used in this general kind of way. See also Jos 14:7, where Joshua said of himself that he was ‘forty years old’ when he was sent out as a spy into Canaan (which if taken literally would mean that he began the conquest when he was seventy eight years old), and compare the constant use of ‘forty years’ as indicating important periods in the books of Judges, Samuel and Kings, where it is unlikely that we should take them too literally (see Jdg 3:11; Jdg 5:31; Jdg 8:28; Jdg 13:1; 1Sa 4:18; 2Sa 2:10; 2Sa 5:4; 1Ki 2:11; 1Ki 11:42; 2Ki 12:1). They may well in these cases signify ‘a generation’. This is not to say that the figure is ‘incorrect’. It is, in the terms of the time when it was written, fully correct. It was simply the Hebrew way of indicating a longish period which was complete in itself (compare the similar use of ‘forty days’), something not simply confined to the Hebrews. For we should remember that whereas we have been brought up to think numerically, the majority of ancients were innumerate and saw larger numbers as being used as adjectives in order to give an impression rather than as intended to be numerically accurate. This verse is thus probably saying that Absalom, having attained the age of maturity, wanted to go to Hebron to ‘pay his vow’. The age of maturity may actually have been twenty, the age at which he became eligible to fight for Israel (Num 1:3; etc), or twenty five, the age at which the Levite apprenticeship began (Num 8:24), or even thirty when the Levite (and presumably the priest) came to full maturity (Num 4:3; etc). Absalom was after all one of the king’s ‘priests’. This would also make sense as explaining why at this time he wished to fulfil his vow in order to be a true priest to YHWH, that is, to ‘serve YHWH’.
2Sa 15:8
“ For your servant vowed a vow while I abode at Geshur in Aram (Syria), saying, ‘If YHWH shall indeed bring me again to Jerusalem, then I will serve YHWH.”
Absalom then explained how when he was in Geshur he had made a solemn vow to YHWH that if He would restore him to his rightful position in Jerusalem, he would ‘serve Him’. The verb ‘to serve’ can have a general significance of obedience to YHWH (e.g. Deu 6:13) but it can also have the special significance of ‘serving’ in a levitical or priestly fashion (e.g. Num 3:7; Num 18:7). If the king’s sons were seen as ‘priests after the order of Melchizedek’, and as connected with the sanctuary as intercessory priests (see on 2Sa 8:18), this would make good sense. Others see it as signifying his intention to offer freewill sacrifices of thanksgiving. In the end, however, it was only really an excuse to go to Hebron without arousing suspicion.
2Sa 15:9
‘ And the king said to him, “Go in peace.” So he arose, and went to Hebron.’
Such a proposal that he should ‘serve YHWH’ would have gladdened the king’s heart for he would have wanted nothing more than that his sons properly fulfil their responsibilities towards YHWH. So totally unsuspectingly he bade him ‘go in peace’. This was a general farewell wish indicating a situation of wellbeing between the parties, but it gains special significance in this case because the reader and listener know that he is doing anything other than going in peace. And the consequence was that Absalom ‘went to Hebron’, to cause war.
2Sa 15:10
‘ But Absalom sent scouts throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom is king in Hebron.’ ”
And it was from Hebron, where he was seemingly greeted as prospective king, (it is apparent that a number of negotiation must have been going on meanwhile), that he sent out messengers to selected groups with the news that when they heard the blowing of the ram’s horns then they were to declare that ‘Absalom is king in Hebron’. His coronation, when he would be anointed as king (2Sa 19:10), was evidently imminent. This stress on ‘in Hebron’ might suggest that there was general disaffection among many throughout the whole of Israel over David’s selection of a Canaanite stronghold as his capital city, something which Absalom was taking advantage of. Hebron at least was an ancient sanctuary of YHWH, and the home of the Tabernacle, and ancient traditions die hard. Many would not have been pleased with the change of emphasis to Jerusalem. Absalom was again playing the people for all he was worth.
2Sa 15:11
‘ And with Absalom went two hundred men out of Jerusalem, who were invited, and went in their simple innocence, and they knew nothing.’
Absalom took with him ‘two hundred men’ out of Jerusalem, men who were in simple innocence of what his motives were. Whether we take the two ‘hundreds’ as strictly numerical, or see it as indicating two family/clan or other groupings (Israelites and Geshurites?), such an invitation indicated that this was being seen as a very special occasion. And if it was so they were being taken in order to allay suspicions. They would, however, no doubt have been selected because they were known to be his ‘friends’.
Fuente: Commentary Series on the Bible by Peter Pett
2Sa 15:7. After forty years Or rather, after four years. The Syriac and Arabic, whom Houbigant follows, read after four years. As there is no event from which the forty years can be dated, very great has been the distress of the advocates for that reading. But Josephus, Theodoret, the Manuscripts mentioned in the Benedictine edition of Jerome’s version, the canon of the Hebrew verity, (supposed to be made about the ninth century, and altered by some correcting hand,) the reading of the famous Latin Bible of Sextus, the Latin manuscript in Exeter college library, marked C. 2Sa 2:13 and the ancient Latin manuscript written in Gothic characters, and the variations of which are published in Blanchini’s Vindiciae, all have it four. See Kennicott’s Dissert. vol. 2: p. 358 and Houbigant’s note.
Fuente: Commentary on the Holy Bible by Thomas Coke
(7) And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron. (8) For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD. (9) And the king said unto him, Go in peace. So he arose, and went to Hebron.
It is not very easy to ascertain the time from whence we are to calculate these forty years. It cannot mean after forty years of David’s reign; for his whole reign was no more than forty; and it should seem that this rebellion broke out at least ten years before the death of David. Some have thought that it means after forty years that Israel had been governed by a king. And if so, this makes the calculation to be just, as it happened in about the thirtieth year of David’s reign. Here is another proof of the fallacy of the human heart, to make religion a covering for the basest designs. Was it not enough, Absalom, that you leveled a dagger at your too kind and indulgent father; but must God himself be impiously mocked in the attempt?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 15:7 And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.
Ver. 7. And it came to pass after forty years. ] Not after four years, as Josephus hath it, but after forty years, via, after David’s first anointing by Samuel, say some, 1Sa 16:13 seven or eight years before he began his reign in Hebron, and ending about seven years before his death. Others of good note begin the computation of these forty years at the time that Israel asked a king, as if it intimated thus much, – They would needs have a king. They shall now have so many kings that they know not well which to follow; and many of them shall perish in following the usurper. Samuel had foretold the people then – but they regarded not his words – that a king would “take their sons and appoint them for himself, for his chariots, and to be his horsemen, and some to run before his chariots.” 1Sa 8:11 Now they see it fulfilled in Absalom, who affected the kingdom; and by this passage, after forty years, are reminded of their sin, and what a heavy burden they had brought upon themselves. Codomannus gathereth, that for the time of the year, it was between the feasts of the passover and Pentecost; because Barzillai the Gileadite brought to David for a present “parched corn, and beans, and lentiles, and parched pulse.” 2Sa 17:28
Let me go and pay my vow.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
forty years : i.e. from David’s anointing (1Sa 16:13): i.e. 974-934.
my vow, which I have vowed. Figure of speech Polyptoton (App-6) = my solemn vow.
the LORD. Hebrew. Jehovah. App-4.
Hebron. Where he was born, and had friends.
Fuente: Companion Bible Notes, Appendices and Graphics
forty
Some authorities read “four.”
Fuente: Scofield Reference Bible Notes
am 2983, bc 1021, An, Ex, Is, 470
forty years: As David reigned in the whole only forty years, this reading is evidently corrupt, though supported by the commonly printed Vulgate, LXX, and Chaldee. But the Syriac, Arabic, Josephus, Theodoret, the Sixtine edition of the Vulgate, and several manuscripts of the same version, read four years; and it is highly probable that arbaim, forty, is an error for arba, four, though not supported by any Hebrew manuscript yet discovered. Two of those collated by Dr. Kennicott, however, have yom, “day,” instead of shanah, “year,” i.e., forty days instead of forty years; but this is not sufficient to outweigh the other authorities. 2Sa 13:38, 1Sa 16:1, 1Sa 16:13
let me go: 2Sa 13:24-27
pay: 1Sa 16:2, Pro 21:27, Isa 58:4, Mat 2:8, Mat 23:14
Reciprocal: Gen 34:14 – uncircumcised Num 21:2 – vowed Jos 21:11 – is Hebron 2Sa 2:1 – Hebron Psa 109:7 – and let Pro 7:14 – this Jon 2:9 – I will pay
Fuente: The Treasury of Scripture Knowledge
2Sa 15:7. After forty years That is, as some say, from the change of the government into a monarchy, which change took place about ten years before David began to reign. So that this fell out about the thirtieth year of his reign. But the Syriac and Arabic, whom Houbigant follows, read, After four years; that is, from the time of his fathers reconciliation with him. Josephus, Theodoret, the manuscripts mentioned in the Benedictine edition of Jeromes version, the canon of the Hebrew verity, (supposed to be made about the ninth century, and altered by some correcting hand,) the reading of the famous Latin Bible of Sextus, the Latin manuscript in Exeter college library, marked C. 2. 13., and the ancient Latin manuscript written in Gothic characters, the variations of which are published in Blanchinis Vindici, all have it, four; so that Grotius, and, after him, Patrick, were well supported in having pronounced so decisively, that it would admit of no doubt that an error had crept into the text, and that instead of , arbagnim, forty, should be read , arbang, four. See Kennicotts Dissert., vol. 2. p. 358, and Houbigants note. Let me go and pay my vow which I have vowed to the Lord in Hebron To wit, to perform there by some solemn sacrifice. As Delaney is of opinion that a very grievous sickness of David gave Absalom occasion to take the forementioned steps, so he thinks that his fathers unexpected recovery, perhaps through Gods extraordinary influence, broke Absaloms measures for some time, and made him postpone his wicked purpose. In the mean time, his popularity had all the field he could wish. As all the people of Israel resorted to Jerusalem thrice in every year, on the three solemn festivals, he had so often an opportunity of paying his court, and insinuating his poison, till the infection spread through the whole body of the realm, and wanted nothing but a fair occasion to display itself in all its malignity, which Absalom sought by going to Hebron.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
15:7 And it came to pass after {e} forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.
(e) Counting from the time that the Israelites had asked a king of Samuel.