2 Samuel 15:34
2 Samuel 15:34 in Multiple Translations
But you can thwart the counsel of Ahithophel for me if you return to the city and say to Absalom: ‘I will be your servant, my king; in the past I was your father’s servant, but now I will be your servant.’
But if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father’s servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.
but if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father’s servant in time past, so will I now be thy servant; then wilt thou defeat for me the counsel of Ahithophel.
But if you go back to the town and say to Absalom, I will be your servant, O king; as in the past I have been your father's servant, so now I will be yours: then you will be able to keep Ahithophel's designs against me from being put into effect.
but if you go back to the city and tell Absalom, ‘I will be your servant, Your Majesty! Formerly I worked for your father, but now I'll work for you,’ then you can block Ahithophel's advice for me.
But if thou returne to the citie, and say vnto Absalom, I wil be thy seruant, O King, (as I haue bene in time past thy fathers seruant, so will I now be thy seruant) then thou mayest bring me the counsell of Ahithophel to nought.
and if to the city thou dost turn back, and hast said to Absalom, Thy servant I am, O king; servant of thy father I [am] also hitherto, and now, I [am] also thy servant; then thou hast made void for me the counsel of Ahithophel;
but if you return to the city, and tell Absalom, ‘I will be your servant, O king. As I have been your father’s servant in time past, so I will now be your servant; then you will defeat for me the counsel of Ahithophel.’
But if thou shalt return to the city, and say to Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel.
But if thou return into the city, and wilt say to Absalom: I am thy servant, O king: as I have been thy father’s servant, so I will be thy servant: thou shalt defeat the counsel of Achitophel.
But if you return to the city, you can help me by saying to Absalom, ‘Your Majesty, I will serve you as faithfully as I served your father.’ If you do that and stay near Absalom, you will be able to oppose any advice that Ahithophel gives to Absalom.
I want you to do something different for me. Go back to Jerusalem and say you want to work for my son, Absalom. Lie to him and say, ‘Boss. I want to work for you now. I used to work for your father, but now I want to work only for you.’ If you do that, it will really help me. If that old man Ahithofel tells my son something, you can tell him a different story and confuse him.”
Berean Amplified Bible — 2 Samuel 15:34
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
2 Samuel 15:34 Interlinear (Deep Study)
BIB
HEB
וְ/אִם
הָ/עִ֣יר
תָּשׁ֗וּב
וְ/אָמַרְתָּ֤
לְ/אַבְשָׁלוֹם֙
עַבְדְּ/ךָ֨
אֲנִ֤י
הַ/מֶּ֨לֶךְ֙
אֶֽהְיֶ֔ה
עֶ֣בֶד
אָבִ֤י/ךָ
וַֽ/אֲנִי֙
מֵ/אָ֔ז
וְ/עַתָּ֖ה
וַ/אֲנִ֣י
עַבְדֶּ֑/ךָ
וְ/הֵפַרְתָּ֣ה
לִ֔/י
אֵ֖ת
עֲצַ֥ת
אֲחִיתֹֽפֶל
וְ/אִם
ʼim
H518
if
Conj | Conj
הָ/עִ֣יר
ʻîyr
H5892
excitement
Art | N-fs
תָּשׁ֗וּב
shûwb
H7725
to return
V-Qal-Imperf-2ms
וְ/אָמַרְתָּ֤
ʼâmar
H559
to say
Conj | V-Qal-Perf-2ms
לְ/אַבְשָׁלוֹם֙
ʼĂbîyshâlôwm
H53
Absalom
Prep | N-proper
עַבְדְּ/ךָ֨
ʻebed
H5650
servant/slave
N-ms | Suff
אֲנִ֤י
ʼănîy
H589
I
Pron
הַ/מֶּ֨לֶךְ֙
melek
H4428
King's
Art | N-ms
אֶֽהְיֶ֔ה
hâyâh
H1961
to be
V-Qal-Imperf-1cs
עֶ֣בֶד
ʻebed
H5650
servant/slave
N-ms
אָבִ֤י/ךָ
ʼâb
H1
father
N-ms | Suff
וַֽ/אֲנִי֙
ʼănîy
H589
I
Conj | Pron
מֵ/אָ֔ז
ʼâz
H227
then
Prep | Adv
וְ/עַתָּ֖ה
ʻattâh
H6258
now
Conj | Adv
וַ/אֲנִ֣י
ʼănîy
H589
I
Conj | Pron
עַבְדֶּ֑/ךָ
ʻebed
H5650
servant/slave
N-ms | Suff
וְ/הֵפַרְתָּ֣ה
pârar
H6565
to break
Conj | V-Hiphil-Perf-2ms
לִ֔/י
Prep | Suff
אֵ֖ת
ʼêth
H853
Obj.
DirObjM
עֲצַ֥ת
ʻêtsâh
H6098
counsel
N-fs
אֲחִיתֹֽפֶל
ʼĂchîythôphel
H302
Ahithophel
N-proper
Hebrew Word Study
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Hebrew Word Reference — 2 Samuel 15:34
וְ/אִם
ʼim
H518
"if"
Conj | Conj
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Definition: : if/whether_or/though 1) if 1a) conditional clauses 1a1) of possible situations 1a2) of impossible situations 1b) oath contexts 1b1) no, not 1c) if...if, whether...or, whether...or...or 1d) when, whenever 1e) since 1f) interrogative particle 1g) but rather
Usage: Occurs in 931 OT verses. KJV: (and, can-, doubtless, if, that) (not), [phrase] but, either, [phrase] except, [phrase] more(-over if, than), neither, nevertheless, nor, oh that, or, [phrase] save (only, -ing), seeing, since, sith, [phrase] surely (no more, none, not), though, [phrase] of a truth, [phrase] unless, [phrase] verily, when, whereas, whether, while, [phrase] yet. See also: Genesis 4:7; Exodus 22:3; Leviticus 27:27.
הָ/עִ֣יר
ʻîyr
H5892
"excitement"
Art | N-fs
In the Bible, this word refers to a city or town, often a place with a wall or a watchman. It is used to describe a settlement or encampment, like the city of Ai, which is mentioned in the book of Joshua. The word is used to identify specific locations in the Bible.
Definition: 1) excitement, anguish 1a) of terror
Usage: Occurs in 936 OT verses. KJV: Ai (from margin), city, court (from margin), town. See also: Genesis 4:17; Deuteronomy 3:6; Joshua 14:12.
תָּשׁ֗וּב
shûwb
H7725
"to return"
V-Qal-Imperf-2ms
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
וְ/אָמַרְתָּ֤
ʼâmar
H559
"to say"
Conj | V-Qal-Perf-2ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
לְ/אַבְשָׁלוֹם֙
ʼĂbîyshâlôwm
H53
"Absalom"
Prep | N-proper
Absalom was a son of King David, mentioned in 2 Samuel 3:3, and had several half-brothers. He is also referred to as Abishalom in some translations. Absalom played a significant role in the United Monarchy period.
Definition: A man of the tribe of Judah living at the time of United Monarchy, first mentioned at 2Sa.3.3; son of: David (H1732) and Maacah (H4601I); half-brother of: Amnon (H0550), Chileab (H3609), Adonijah (H0138), Shephatiah (H8203), Ithream (H3507), Shammua (H8051H), Shobab (H7727), Nathan (H5416), Solomon (H8010), Ibhar (H2984), Elishua (H0474), Nepheg (H5298H), Japhia (H3309I), Elishama (H0476H), Eliada (H0450), Eliphelet (H0467), Tamar (H8559H), Elpelet (H0467I), Nogah (H5052) and Jerimoth (H3406N); father of: Tamar (H8559I); also called Abishalom at 1Ki.15.2,10; § Absalom or Abishalom = "my father is peace" 1) father-in-law of Rehoboam 2) third son of David, killer of first-born son Amnon, also leader of revolt against his father-David
Usage: Occurs in 92 OT verses. KJV: Abishalom, Absalom. See also: 2 Samuel 3:3; 2 Samuel 16:16; Psalms 3:1.
עַבְדְּ/ךָ֨
ʻebed
H5650
"servant/slave"
N-ms | Suff
This word refers to a servant or slave, often in the context of serving God or a human master. It can also describe a prophet or Levite. The KJV translates it as bondage, bondman, or servant.
Definition: 1) slave, servant 1a) slave, servant, man-servant 1b) subjects 1c) servants, worshippers (of God) 1d) servant (in special sense as prophets, Levites etc) 1e) servant (of Israel) 1f) servant (as form of address between equals) Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Usage: Occurs in 714 OT verses. KJV: [idiom] bondage, bondman, (bond-) servant, (man-) servant. See also: Genesis 9:25; Exodus 11:3; 1 Samuel 8:16.
אֲנִ֤י
ʼănîy
H589
"I"
Pron
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Definition: I (first pers. sing. -usually used for emphasis)
Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.
הַ/מֶּ֨לֶךְ֙
melek
H4428
"King's"
Art | N-ms
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
אֶֽהְיֶ֔ה
hâyâh
H1961
"to be"
V-Qal-Imperf-1cs
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
עֶ֣בֶד
ʻebed
H5650
"servant/slave"
N-ms
This word refers to a servant or slave, often in the context of serving God or a human master. It can also describe a prophet or Levite. The KJV translates it as bondage, bondman, or servant.
Definition: 1) slave, servant 1a) slave, servant, man-servant 1b) subjects 1c) servants, worshippers (of God) 1d) servant (in special sense as prophets, Levites etc) 1e) servant (of Israel) 1f) servant (as form of address between equals) Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Usage: Occurs in 714 OT verses. KJV: [idiom] bondage, bondman, (bond-) servant, (man-) servant. See also: Genesis 9:25; Exodus 11:3; 1 Samuel 8:16.
אָבִ֤י/ךָ
ʼâb
H1
"father"
N-ms | Suff
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
וַֽ/אֲנִי֙
ʼănîy
H589
"I"
Conj | Pron
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Definition: I (first pers. sing. -usually used for emphasis)
Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.
מֵ/אָ֔ז
ʼâz
H227
"then"
Prep | Adv
This Hebrew word refers to a past time or place, often used to describe something that happened earlier. It can also be used as a conjunction to show a cause-and-effect relationship. In the Bible, it appears in books like Genesis and Isaiah.
Definition: 1) then, at that time 1a) temporal expressions 1a1) then (past) 1a2) then, if...then (future) 1a3) earlier 1b) logical expressions 1b1) in that case 1b2) that (being so)
Usage: Occurs in 133 OT verses. KJV: beginning, for, from, hitherto, now, of old, once, since, then, at which time, yet. See also: Genesis 4:26; 1 Chronicles 22:13; Psalms 2:5.
וְ/עַתָּ֖ה
ʻattâh
H6258
"now"
Conj | Adv
This word means now or at this time, like in Exodus when God says now is the time to act. It can also be used to connect ideas or show a change in time, as seen in the book of Isaiah.
Definition: 1) now 1a) now 1b) in phrases
Usage: Occurs in 422 OT verses. KJV: henceforth, now, straightway, this time, whereas. See also: Genesis 3:22; Joshua 24:23; 2 Samuel 24:13.
וַ/אֲנִ֣י
ʼănîy
H589
"I"
Conj | Pron
This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.
Definition: I (first pers. sing. -usually used for emphasis)
Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.
עַבְדֶּ֑/ךָ
ʻebed
H5650
"servant/slave"
N-ms | Suff
This word refers to a servant or slave, often in the context of serving God or a human master. It can also describe a prophet or Levite. The KJV translates it as bondage, bondman, or servant.
Definition: 1) slave, servant 1a) slave, servant, man-servant 1b) subjects 1c) servants, worshippers (of God) 1d) servant (in special sense as prophets, Levites etc) 1e) servant (of Israel) 1f) servant (as form of address between equals) Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Usage: Occurs in 714 OT verses. KJV: [idiom] bondage, bondman, (bond-) servant, (man-) servant. See also: Genesis 9:25; Exodus 11:3; 1 Samuel 8:16.
וְ/הֵפַרְתָּ֣ה
pârar
H6565
"to break"
Conj | V-Hiphil-Perf-2ms
To split or break something apart is the meaning of this word, often used figuratively to mean frustrate or violate. It appears in various forms throughout the Bible.
Definition: 1) to break, frustrate 1a) (Hiphil) 1a1) to break, violate 1a2) to frustrate, make ineffectual 1b) (Hophal) 1b1) to be frustrated 1b2) to be broken 1b3) to break 1c) (Pilpel) to break to bits, shatter Also means: pur (פּוּר "to break" H6331)
Usage: Occurs in 46 OT verses. KJV: [idiom] any ways, break (asunder), cast off, cause to cease, [idiom] clean, defeat, disannul, disappoint, dissolve, divide, make of none effect, fail, frustrate, bring (come) to nought, [idiom] utterly, make void. See also: Genesis 17:14; Psalms 85:5; Psalms 74:13.
לִ֔/י
""
Prep | Suff
אֵ֖ת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
עֲצַ֥ת
ʻêtsâh
H6098
"counsel"
N-fs
This Hebrew word means counsel or advice, implying a plan or purpose. It is used in the Bible when describing wise decision-making.
Definition: counsel, advice, purpose
Usage: Occurs in 85 OT verses. KJV: advice, advisement, counsel(l-(or)), purpose. See also: Deuteronomy 32:28; Psalms 107:11; Psalms 1:1.
אֲחִיתֹֽפֶל
ʼĂchîythôphel
H302
"Ahithophel"
N-proper
Ahithophel was an Israelite who lived during King David's time and was one of his closest advisors. His name means 'my brother is foolish' and he is known for joining Absalom's rebellion against David. Ahithophel is also the grandfather of Bathsheba.
Definition: A man living at the time of United Monarchy, first mentioned at 2Sa.15.12; father of: Eliam (H0463H) § Ahithophel = "my brother is foolish (folly)" a counsellor of David, grandfather of Bathsheba (cf 2Sa 11:3, 23:34), who joined Absalom in revolt against David, and committed suicide when Absalom did not heed his counsel
Usage: Occurs in 17 OT verses. KJV: Ahithophel. See also: 2 Samuel 15:12; 2 Samuel 17:6; 1 Chronicles 27:34.
Study Notes — 2 Samuel 15:34
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Context — David Weeps at the Mount of Olives
32When David came to the summit, where he used to worship God, Hushai the Archite was there to meet him with his robe torn and dust on his head.
33David said to him, “If you go on with me, you will be a burden to me.
34But you can thwart the counsel of Ahithophel for me if you return to the city and say to Absalom: ‘I will be your servant, my king; in the past I was your father’s servant, but now I will be your servant.’
35Will not Zadok and Abiathar the priests be there with you? Report to them everything you hear from the king’s palace. 36Indeed, their two sons, Ahimaaz son of Zadok and Jonathan son of Abiathar, are there with them. Send them to me with everything you hear.”Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joshua 8:2 | And you shall do to Ai and its king as you did to Jericho and its king, except that you may carry off their plunder and livestock for yourselves. Set up an ambush behind the city.” |
| 2 | 2 Samuel 16:16–19 | And David’s friend Hushai the Archite went to Absalom and said to him, “Long live the king! Long live the king!” “Is this the loyalty you show your friend?” Absalom replied. “Why did you not go with your friend?” “Not at all,” Hushai answered. “For the one chosen by the LORD, by the people, and by all the men of Israel—his I will be, and with him I will remain. Furthermore, whom should I serve if not the son? As I served in your father’s presence, so also I will serve in yours.” |
| 3 | Matthew 10:16 | Behold, I am sending you out like sheep among wolves; therefore be as shrewd as snakes and as innocent as doves. |
| 4 | 2 Samuel 17:5–14 | Then Absalom said, “Summon Hushai the Archite as well, and let us hear what he too has to say.” So Hushai came to Absalom, who told him, “Ahithophel has spoken this proposal. Should we carry it out? If not, what do you say?” Hushai replied, “This time the advice of Ahithophel is not sound.” He continued, “You know your father and his men. They are mighty men, and as fierce as a wild bear robbed of her cubs. Moreover, your father is a man of war who will not spend the night with the troops. Surely by now he is hiding in a cave or some other location. If some of your troops fall first, whoever hears of it will say, ‘There has been a slaughter among the troops who follow Absalom.’ Then even the most valiant soldier with the heart of a lion will melt with fear, because all Israel knows that your father is a mighty man who has valiant men with him. Instead, I advise that all Israel from Dan to Beersheba—a multitude like the sand on the seashore—be gathered to you, and that you yourself lead them into battle. Then we will attack David wherever we find him, and we will descend on him like dew on the ground. And of all the men with him, not even one will remain. If he retreats to a city, all Israel will bring ropes to that city, and we will drag it down to the valley until not even a pebble can be found.” Then Absalom and all the men of Israel said, “The advice of Hushai the Archite is better than that of Ahithophel.” For the LORD had purposed to thwart the good counsel of Ahithophel in order to bring disaster on Absalom. |
| 5 | 2 Samuel 15:20 | In fact, you arrived only yesterday; should I make you wander around with us today while I do not know where I am going? Go back and take your brothers with you. May the LORD show you loving devotion and faithfulness. ” |
2 Samuel 15:34 Summary
In 2 Samuel 15:34, David asks Hushai to pretend to be a servant of Absalom in order to gather information and counter the evil plans of Ahithophel. This shows that David trusts in God's sovereignty and is willing to use human means to fulfill God's purposes, as seen in Genesis 50:20. It's like when we face a difficult situation and God uses our actions and decisions to bring about good, as promised in Romans 8:28. By trusting in God's plan and using our circumstances wisely, we can bring glory to Him and fulfill His purposes, just like David and Hushai did in this story.
Frequently Asked Questions
What is the significance of David's request to Hushai in 2 Samuel 15:34?
David's request to Hushai is significant because it shows his reliance on God's sovereignty and his willingness to use human means to thwart evil plans, as seen in the story of Joseph in Genesis 50:20 and the counsel of Ahithophel in 2 Samuel 15:31.
Why does David ask Hushai to pretend to be a servant of Absalom?
David asks Hushai to pretend to be a servant of Absalom in order to gather intelligence and counter the counsel of Ahithophel, demonstrating the importance of wise counsel and strategy in times of crisis, as emphasized in Proverbs 24:6.
How does this verse relate to the broader theme of God's sovereignty in the Bible?
This verse illustrates God's sovereignty in that He can use human actions and decisions to fulfill His purposes, as seen in the story of Esther 4:14 and Romans 8:28, where God works all things together for good.
What can we learn from David's trust in God's plan despite the uncertainty of his situation?
We can learn from David's trust in God's plan that even in uncertain and difficult situations, we can trust in God's goodness and sovereignty, as expressed in Psalm 23:4 and Jeremiah 29:11.
Reflection Questions
- How can I, like David, trust in God's sovereignty and plan when faced with uncertainty or crisis?
- In what ways can I use my circumstances and relationships to further God's kingdom and thwart evil plans, as Hushai did in this verse?
- What are some ways I can demonstrate my trust in God's goodness and sovereignty, even when things seem unclear or difficult?
- How can I balance human wisdom and strategy with trust in God's sovereignty, as seen in David's request to Hushai?
Gill's Exposition on 2 Samuel 15:34
But if thou return to the city,.... To the city of Jerusalem, from whence it seems he came: and say unto Absalom, I will be thy servant, O king; as he was by usurpation, and by the proclamation of the people with him.
Matthew Poole's Commentary on 2 Samuel 15:34
i.e. I will be as faithful to thee as I have been to thy father; which he neither was nor ought to be; and therefore the profession of this was great dissimulation. And David’ s suggesting this crafty counsel may be reckoned amongst his errors; which, proceeding from a violent temptation, and his present and pressing straits, God was pleased mercifully to pardon, and to direct this evil advice to a good end.
Trapp's Commentary on 2 Samuel 15:34
2 Samuel 15:34 But if thou return to the city, and say unto Absalom, I will be thy servant, O king; [as] I [have been] thy father’ s servant hitherto, so [will] I now also [be] thy servant: then mayest thou for me defeat the counsel of Ahithophel.Ver. 34. And say unto Absalom, I will be thy servant, O king.] Here David teacheth Hushai at the best ambiguo sermone ludificari, to mock Absalom with ambiguities, if not to dissemble with him. It is an easy thing, saith a grave interpreter here, for the best men in their extremities to settle upon such counsels as are not exactly such as they ought to be. Mr Jackson.
Ellicott's Commentary on 2 Samuel 15:34
(34) Say unto Absalom.—David here counsels fraud and treachery, and Hushai willingly accepts the part assigned to him, in order to thwart Ahithophel’s counsel and weaken Absalom’s rebellion. The narrative simply states the facts without justifying them. But while we cannot too strongly condemn such a stratagem, two things are to be remembered: first, that like frauds in time of war and rebellion have been practised in all ages, and still continue; and, secondly, that David and Hushai had but slender knowledge of the Divine revelation of truth and righteousness which enables us to condemn them, and, therefore, did with a clear conscience many things which we see to be wrong.
Cambridge Bible on 2 Samuel 15:34
34. and say unto Absalom] “Hushai’s conduct is certainly no model of Christian uprightness. It is therefore curiously instructive to see it made the warrant of a similarly questionable act in modern times. Sir Samuel Morland, Secretary of State to Cromwell, in describing his betrayal of his master to Charles II., says, ‘I called to remembrance Hushai’s behaviour towards Absalom, which I found not at all blamed in Holy Writ, and yet his was a larger step than mine.’ ” Stanley’s Lect. II, 99. Stratagems of this kind, involving deliberate falsehood and treachery, have been employed in all ages, but the morality of them cannot be approved. In connexion with this question it may be remarked, (1) that wrong actions are often related in Scripture without express condemnation, because the healthy and enlightened conscience can discern at once they are wrong: (2) that many actions, allowable under the Old Testament dispensation, are not allowable to those who have received the light of Christ’s revelation: (3) that Scripture gives no sanction to the doctrine, maintained even now in some quarters, that political and social morality are not governed by the same rules. See also the notes on 1 Samuel 27:11; 1 Samuel 29:8.
Whedon's Commentary on 2 Samuel 15:34
34. Say unto Absalom — The artifices here planned must not be regarded as rules for moral conduct, but as the stratagems of war.
Sermons on 2 Samuel 15:34
| Sermon | Description | |
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How to Get on Fire for God by Ray Comfort | In this sermon, the preacher discusses three keys to getting on fire for God. The first key is faith, which is described as believing in the promises of God and finding joy and pea |
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(Biographies) Adoniram Judson by John Piper | In this sermon, the speaker emphasizes the importance of guarding the deposit of the gospel with fences. He warns against the consequences of not protecting the truth of the gospel |
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Freedom From Fear and Worry by David Wilkerson | In this sermon, the preacher focuses on the theme of freedom from fear and worry. He begins by discussing the prediction made by Jesus about unprecedented fear in the last days. He |
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Road to Reality - Invest in the Harvest- Matt 7 by K.P. Yohannan | In this sermon, Brother K. P. Ohanan shares a powerful story from the mission field in India. He describes encountering a village where a man was possessed by hundreds of demons an |
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Abiding in His Word by Erlo Stegen | In this sermon, the speaker shares the story of a man named Shayser who was given a Bible while he was in prison. Despite the prison warden's warning that he could only have the Bi |
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(The Real Jesus) 4 How Jesus Served the Father by Zac Poonen | In this sermon, the speaker emphasizes the importance of finishing the work that God has given us to do. He references John 17:4, where Jesus declares that he has glorified God on |
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The Battle Is for the Mind by Josef Tson | In this sermon, the speaker discusses the essence of communism and other satanic movements, which he identifies as being rooted in lies, hate, and violence. He shares a personal ex |