7/02/10
2 Samuel 16-18
Mephibosheth’s Servant
2 Samuel 16:1 When David was a little past the top of the mountain, there was Ziba the servant of Mephibosheth, who met him with a couple of saddled donkeys, and on them two hundred loaves of bread, one hundred clusters of raisins, one hundred summer fruits, and a skin of wine. 2 And the king said to Ziba, “What do you mean to do with these?”
So Ziba said, “The donkeys are for the king’s household to ride on, the bread and summer fruit for the young men to eat, and the wine for those who are faint in the wilderness to drink.”
3 Then the king said, “And where is your master’s son?”
And Ziba said to the king, “Indeed he is staying in Jerusalem, for he said, ‘Today the house of Israel will restore the kingdom of my father to me.’ ”
4 So the king said to Ziba, “Here, all that belongs to Mephibosheth is yours.”
And Ziba said, “I humbly bow before you, that I may find favor in your sight, my lord, O king!”
Shimei Curses David
5 Now when King David came to Bahurim, there was a man from the family of the house of Saul, whose name was Shimei the son of Gera, coming from there.
Beside the father of Mordecai, the only ancestor of his who is mentioned by name is Shimei, and he is mentioned for a specific reason. This Shimei is none other than the notorious son of Gera, the rebel who had so scoffed and mocked at David fleeing before Absalom that he would have been killed by Abishai, if David had not generously interfered in his favor. David’s prophetic eye discerned in Shimei the ancestor of Israel’s savior in the time of Ahasuerus. For this reason he dealt leniently with him, and on his death-bed he bade his son Solomon reserve vengeance until Shimei should have reached old age and could beget no more children. Thus Mordecai deserves both appellations, the Benjamite and the Judean, for he owed his existence not only to his actual Benjamite forebears on his father’s side, but also to the Judean David, who kept his ancestor Shimei alive. 1Shimei’s distinction as the ancestor of Israel’s redeemer was due to the merits of his wife. When Jonathan and Ahimaaz, David’s spies in his war against his son, fled before the myrmidons of Absalom, they found the gate of Shimei’s house open. Entering, they concealed themselves in the well. That they escaped detection was due to the ruse of Shimei’s pious wife. She quickly transformed the well into a lady’s chamber. When Absalom’s men came and looked about, they desisted from searching the place, because they reasoned, that men as saintly as Jonathan and Ahimaaz would not have taken refuge in the private apartment of a woman. God determined, that for having rescued two pious men He would reward her with two pious descendants, who should in turn avert the ruin of Israel. 2
1 Megillah 13a (top); 2 Panim Aherim 62 and 63; Tosefta-Targum 1 Kings 2:36; 2 Targum Esther 2:5.
2 2 Panim Aherim 82; Shemuel (end).
Louis Ginzberg, Henrietta Szold and Paul Radin, Legends of the Jews, 2nd ed. (Philadelphia: Jewish Publication Society, 2003), 1139.
He came out, cursing continuously as he came. 6 And he threw stones at David and at all the servants of King David. And all the people and all the mighty men were on his right hand and on his left. 7 Also Shimei said thus when he cursed: “Come out! Come out! You bloodthirsty man, you rogue! 8 The Lord has brought upon you all the blood of the house of Saul, in whose place you have reigned; and the Lord has delivered the kingdom into the hand of Absalom your son. So now you are caught in your own evil, because you are a bloodthirsty man!”
9 Then Abishai the son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Please, let me go over and take off his head!”
10 But the king said, “What have I to do with you, you sons of Zeruiah? So let him curse, because the Lord has said to him, ‘Curse David.’ Who then shall say, ‘Why have you done so?’ ”
11 And David said to Abishai and all his servants, “See how my son who came from my own body seeks my life. How much more now may this Benjamite? Let him alone, and let him curse; for so the Lord has ordered him. 12 It may be that the Lord will look on my affliction, and that the Lord will repay me with good for his cursing this day.” 13 And as David and his men went along the road, Shimei went along the hillside opposite him and cursed as he went, threw stones at him and kicked up dust. 14 Now the king and all the people who were with him became weary; so they refreshed themselves there.
The Advice of Ahithophel
Who was Ahithopel? Modern scholars, especially the Word Biblical Commentary say he was not the grandfather of Bathsheba, but I tend to lean toward the Jewish interpretation since it is much older and after all, we are reading Jewish literature which we have appropriated as our own. Ahithophel is the only fellow-conspirator of Absalom who is mentioned by name in this story.Therefore David did not hesitate to submit himself to his instruction, 3 even though Ahithophel was a very young man, at the time of his death not more than thirty-three years old. 4 The one thing lacking in him was sincere piety, 5 and this it was that proved his undoing in the end, for it induced him to take part in Absalom’s rebellion against David. Thus he forfeited even his share in the world to come. 6
To this dire course of action he was misled by astrologic and other signs, which he interpreted as prophecies of his own kingship, when in reality they pointed to the royal destiny of his granddaughter Bath-sheba. 7 Possessed by his erroneous belief, he cunningly urged Absalom to commit an unheard-of crime. Thus Absalom would profit nothing by his rebellion, for, though he accomplished his father’s ruin, he would yet be held to account and condemned to death for his violation of family purity, and the way to the throne would be clear for Ahithophel, the great sage in Israel. 8
The relation between David and Ahithophel had been somewhat strained even before Absalom’s rebellion. Ahithophel’s feelings had been hurt by his being passed over at the time when David, shortly after ascending the throne, invested, on a single day, no less than ninety thousand functionaries with positions.
On that day a remarkable incident occurred. When the Ark was to be brought up from Geba to Jerusalem, the priests who attempted to take hold of it were raised up in the air and thrown violently to the ground. In his despair the king turned for advice to Ahithophel, who retorted mockingly: “Ask thy wise men whom thou hast but now installed in office.” It was only when David uttered a curse on him who knows a remedy and withholds it from the sufferer, that Ahithophel advised that a sacrifice should be offered at every step taken by the priests. Although the measure proved efficacious, and no further disaster occurred in connection with the Ark, yet Ahithophel’s words had been insincere.
He knew the real reason of the misadventure, and concealed it from the king. Instead of following the law of having the Ark carried on the shoulders of priests, David had had it put on a wagon, and so incurred the wrath of God. 9
Ahithophel’s hostility toward David showed itself also on the following occasion. When David was digging the foundations of the Temple, a shard was found at a depth of fifteen hundred cubits. David was about to lift it, when the shard exclaimed: “Thou canst not do it.” “Why not?” asked David. “Because I rest upon the abyss.” “Since when?” “Since the hour in which the voice of God was heard to utter the words from Sinai, ‘I am the Lord thy God’, causing the earth to quake and sink into the abyss. I lie here to cover up the abyss.” Nevertheless David lifted the shard, and the waters of the abyss rose and threatened to flood the earth. Ahithophel was standing by, and he thought to himself: “Now David will meet with his death, and I shall be king.” Just then David said: “Whoever knows how to stem the tide of waters, and fails to do it, will one day throttle himself.” 10 Thereupon Ahithophel had the Name of God inscribed upon the shard, and the shard thrown into the abyss. The waters at once commenced to subside, but they sank to so great a depth that David feared the earth might lose her moisture, and he began to sing the fifteen “Songs of Ascents”, to bring the waters up again. 11
Nevertheless David’s curse was realized. Ahithophel ended his days by hanging himself. His last will contained the following three rules of conduct: 12 1. Refrain from doing aught against a favorite of fortune. 2. Take heed not to rise up against the royal house of David. 3. If the Feast of Pentecost falls on a sunny day, then sow wheat. 13
Posterity has been favored with the knowledge of but a small part of Ahithophel’s wisdom, and that little through two widely different sources, through Socrates, 14 who was his disciple, and through a fortune-book written by him. 15
I know, I know, but I still think much can be learned from Jewish sources. Don't we accept that God spoke through a donkey? Well then ...
1 Berakot 3b, which reads: David did not engage in any war before he took counsel with Ahitophel. Targum Ps. 141:10 describes Ahitophel as the head of the Synedrion.
2 Sanhedrin 101b; ps.-Jerome 2 Sam. 11:3. Ahitophel was at first David’s best friend; Tehillim 55, 290.
3 Nedarim 37b; Yerushalmi Sanhedrin 10, 29a; Tehillim 3, 38, which reads: His wisdom was superhuman, like that of an angel. Comp. also Tehillim 55, 391, which reads: David feared nobody except Ahitophel, who was his master and teacher in the knowledge of the Torah. According to some, David learned two things only from Ahitophel, to acquire colleagues with whom to study the Torah, and to walk quickly to the house of God for prayer and service; see Abot 6.2; Nispahim 18; Kallah 6, 16; Mahzor Vitry 556; Nehemias, Commentary on Abot, 77; BaR 18.17.
4 Sanhedrin 69b; compare footnote 97 on p. 906.
5 Sanhedrin 106b; Hagigah 15b; Tehillim 55, 292–293, and 119, 495 and 500. Compare with p. 906, where a similar characteristic is attributed to Doeg. Ahitophel used to compose three prayers for each day; Yerushalmi Berakot 4, 8a (bottom), which is a play on the name Ahitophel “brother of prayer”, i. e. “man of prayers”; comp., however, Ratner, Ahabat Ziyyon, ad. loc. It was his pride which brought destruction upon him, as may be seen from his haughty behavior towards David at the removal of the ark; ER 31, 157.
6 Sanhedrin Mishnah 10.1. Compare footnote 100 on p. 906.
7 Sanhedrin 101b; an unknown Midrash in Yalkut II, 151 on 2 Sam. 16. Compare footnote 52 on p. 898, and footnote 2 on p. 981.
8 Yalkut II, 151 on 2 Sam. 16. Ahitophel thought that David was fallen from the grace of God for ever since he had committed the sin with Bath-sheba. But he did not know that “no sin can efface the merit acquired by the study of the Torah”, and these merits stood David in good stead in the time of his disgrace; see Sotah 21a; comp. also Baba Meziʿa 59a; PK 2, 10b; Tan. B. II, 106; Tan. Ki-Tissa 4; Tehillim 2, 38, which reads: Doeg and Ahitophel used to remark mockingly: “Is it conceivable that he who took the sheep and slew the shepherd should be able to make good?” On the reading “Doeg” in this passage, see Tosafot שנץ on Sotah, loc. cit.
9 Yerushalmi Sanhedrin 10, 29a; BaR 4.20; ER 31,157, which reads: The ark was suspended in the air, and Uzzah “put forth his hand” to take hold of it. The sinners in Israel then said: “Were it not for Uzzah, the ark would have dropped down to the ground.” No sooner did they utter these blasphemous words than Uzzah dropped dead. All then became convinced that the ark was able to support itself without human help. According to Sotah 35a, Uzzah eased himself near the ark, and as a punishment was smitten dead, whereas according to Rimze Haftarot, Shemini, he brought his death upon himself by uncovering the ark. As to the grave error committed by David in putting the ark on a wagon, see Josephus, Antiqui., VII, 4.2; Aphraates, 363; Ephraem, 2 Sam. 6:7; Ginzberg, Haggada bei den Kirchenv. The king chose pious men, and therefore passed over Ahitophel, who was wise but not pious; Hasidim 416.
10 Ahitophel ended his life by strangling himself; 2 Sam. 17:18. A somewhat different reason for Ahitophel’s death by strangling is given in ER 31, 157.
11 Yerushalmi Sanhedrin 10, 29a; Sukkah 53a–53b; Makkot 11a; Shemuel 26, 125; Maʾasiyyot (Gaster’s edition, 113–14); Raziel; Sode Raza as quoted in Yalkut Reubeni, Gen. 1:1; Hakam ha-Razim in Yalkut Reubeni, Num. 26:56; Al-Barceloni, 72–73; Zohar III, 198b. In the last source it is stated that David found a pot filled with magic herbs at the abyss where it was placed by Balak; As to the waters below the holy of holies, see Mid-dot 2.6, and Yoma 77b–78a. All these Haggadahs belong to the cycle of legends concerning the Eben Shetiyyah; see Index, s. v.
12 2 Sam. 17:23 is quoted as proof for the law that the last wish of the dying has legal validity; comp. Baba Batra 147a.
13 Yerushalmi Sanhedrin 10, 29a–29b; Baba Batra 147a (here the first rule of conduct reads: Do not engage in dissension, which is very likely a doublet to rule 2; comp. ER 31, 157); PRK 23a (as in Baba Batra, with the addition: When you begin to suffer the “travail of the Messiah”, start to prepare gifts for him).
14 R. Moses Isserles, Torat ha-ʿOlah 1.11, quoting an “old source”.
15 On the fortune-book, see Steinschneider, Hebräische Uebersetzungen, 870.
Louis Ginzberg, Henrietta Szold and Paul Radin, Legends of the Jews, 2nd ed. (Philadelphia: Jewish Publication Society, 2003), 922.
15 Meanwhile Absalom and all the people, the men of Israel, came to Jerusalem; and Ahithophel was with him. 16 And so it was, when Hushai the Archite, David’s friend, came to Absalom, that Hushai said to Absalom, “Long live the king! Long live the king!”
Hushai was not the only faithful friend and adherent David had. Some came to his rescue unexpectedly, as, for instance, Shobi, the son of Nahash, who is identical with the Ammonite king Hanun, the enemy of David at first, and later his ally. 3 Barzillai, another one of his friends in need, also surprised him by his loyalty, for on the whole his moral attitude was not the highest conceivable. 4
1 Berakot 7b; Tehillim 3, 34. Owing to an incorrect reading in Tehillim, loc. cit. , Zohar, I, 151b, maintains that David felt some consolation in the fact that the leaders of the people remained faithful to him, and did not join Absalom; comp. the preceding note. In the Book of Psalms the psalm which David composed “when he fled from Absalom” follows the one concerning Gog and Magog (the “nations in uproar against God and the Messiah”; comp. Ps. 2 and 3). The reason is that if one should say: “How is it possible that the slave should rebel against his master?”, he will receive the answer: “Behold, it even happened that the son rebelled against his father.” See Berakot 10a.
2 Sanhedrin 107a; DR 4.4; Zohar III, 24a; EZ 3, 177; ps.-Jerome, 2 Sam. 15:25. Comp. Ginzberg, Haggada bei den Kirchenv., 53–54. David served an idol because he wished to make his fate appear just in the eyes of men, who would say: “Behold, he merited his punishment.” That David on this occasion had his head covered and went barefoot (2 Sam. 16:30) was due to the fact that the Synedrion excommunicated him (on account of his sin with Bath-sheba?), and one who is excommunicated is forbidden to put on shoes or to have his head uncovered. The ban was removed from him by his master Ira. Comp. Shemuel 8, 70; BaR 3.2; Zohar II, 107b.
3 Tehillim 2, 34–36, where also the different kinds of food sent by David’s friends (2 Sam. 17:28–29) are described in detail.
4 Shabbat 152a, which reads: Barzillai had led a lascivious life, and having spent his strength, he could not enjoy life any more when he became old; comp. 2 Sam. 19:36. In Tehillim 2, 35–36 it is stated that David had feared these very men who came to his assistance. Barzillai was a proselyte; see Jerushalmi Kiddushin 4.65b.
Louis Ginzberg, Henrietta Szold and Paul Radin, Legends of the Jews, 2nd ed. (Philadelphia: Jewish Publication Society, 2003), 932.
17 So Absalom said to Hushai, “Is this your loyalty to your friend? Why did you not go with your friend?”
18 And Hushai said to Absalom, “No, but whom the Lord and this people and all the men of Israel choose, his I will be, and with him I will remain. 19 “Furthermore, whom should I serve? Should I not serve in the presence of his son? As I have served in your father’s presence, so will I be in your presence.”
20 Then Absalom said to Ahithophel, “Give advice as to what we should do.”
21 And Ahithophel said to Absalom, “Go in to your father’s concubines, whom he has left to keep the house; and all Israel will hear that you are abhorred by your father. Then the hands of all who are with you will be strong.” 22 So they pitched a tent for Absalom on the top of the house, and Absalom went in to his father’s concubines in the sight of all Israel.
23 Now the advice of Ahithophel, which he gave in those days, was as if one had inquired at the oracle of God. So was all the advice of Ahithophel both with David and with Absalom.
2 Samuel 17:1 Moreover Ahithophel said to Absalom, “Now let me choose twelve thousand men, and I will arise and pursue David tonight. 2 I will come upon him while he is weary and weak, and make him afraid. And all the people who are with him will flee, and I will strike only the king. 3 Then I will bring back all the people to you. When all return except the man whom you seek, all the people will be at peace.” 4 And the saying pleased Absalom and all the elders of Israel.
The Advice of Hushai
5 Then Absalom said, “Now call Hushai the Archite also, and let us hear what he says too.” 6 And when Hushai came to Absalom, Absalom spoke to him, saying, “Ahithophel has spoken in this manner. Shall we do as he says? If not, speak up.”
7 So Hushai said to Absalom: “The advice that Ahithophel has given is not good at this time. 8 For,” said Hushai, “you know your father and his men, that they are mighty men, and they are enraged in their minds, like a bear robbed of her cubs in the field; and your father is a man of war, and will not camp with the people. 9 Surely by now he is hidden in some pit, or in some other place. And it will be, when some of them are overthrown at the first, that whoever hears it will say, ‘There is a slaughter among the people who follow Absalom.’ 10 And even he who is valiant, whose heart is like the heart of a lion, will melt completely. For all Israel knows that your father is a mighty man, and those who are with him are valiant men. 11 Therefore I advise that all Israel be fully gathered to you, from Dan to Beersheba, like the sand that is by the sea for multitude, and that you go to battle in person. 12 So we will come upon him in some place where he may be found, and we will fall on him as the dew falls on the ground. And of him and all the men who are with him there shall not be left so much as one. 13 Moreover, if he has withdrawn into a city, then all Israel shall bring ropes to that city; and we will pull it into the river, until there is not one small stone found there.”
14 So Absalom and all the men of Israel said, “The advice of Hushai the Archite is better than the advice of Ahithophel.” For the Lord had purposed to defeat the good advice of Ahithophel, to the intent that the Lord might bring disaster on Absalom.
Hushai Warns David to Escape
15 Then Hushai said to Zadok and Abiathar the priests, “Thus and so Ahithophel advised Absalom and the elders of Israel, and thus and so I have advised. 16 Now therefore, send quickly and tell David, saying, ‘Do not spend this night in the plains of the wilderness, but speedily cross over, lest the king and all the people who are with him be swallowed up.’ ” 17 Now Jonathan and Ahimaaz stayed at En Rogel, for they dared not be seen coming into the city; so a female servant would come and tell them, and they would go and tell King David. 18 Nevertheless a lad saw them, and told Absalom. But both of them went away quickly and came to a man’s house in Bahurim, who had a well in his court; and they went down into it. 19 Then the woman took and spread a covering over the well’s mouth, and spread ground grain on it; and the thing was not known. 20 And when Absalom’s servants came to the woman at the house, they said, “Where are Ahimaaz and Jonathan?”
So the woman said to them, “They have gone over the water brook.”
And when they had searched and could not find them, they returned to Jerusalem. 21 Now it came to pass, after they had departed, that they came up out of the well and went and told King David, and said to David, “Arise and cross over the water quickly. For thus has Ahithophel advised against you.” 22 So David and all the people who were with him arose and crossed over the Jordan. By morning light not one of them was left who had not gone over the Jordan.
23 Now when Ahithophel saw that his advice was not followed, he saddled a donkey, and arose and went home to his house, to his city. Then he put his household in order, and hanged himself, and died; and he was buried in his father’s tomb.
24 Then David went to Mahanaim. And Absalom crossed over the Jordan, he and all the men of Israel with him. 25 And Absalom made Amasa captain of the army instead of Joab. This Amasa was the son of a man whose name was Jithra, an Israelite, who had gone in to Abigail the daughter of Nahash, sister of Zeruiah, Joab’s mother. 26 So Israel and Absalom encamped in the land of Gilead.
27 Now it happened, when David had come to Mahanaim, that Shobi the son of Nahash from Rabbah of the people of Ammon, Machir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim, 28 brought beds and basins, earthen vessels and wheat, barley and flour, parched grain and beans, lentils and parched seeds, 29 honey and curds, sheep and cheese of the herd, for David and the people who were with him to eat. For they said, “The people are hungry and weary and thirsty in the wilderness.”
Absalom’s Defeat and Death
2 Samuel 18:1 And David numbered the people who were with him, and set captains of thousands and captains of hundreds over them. 2 Then David sent out one third of the people under the hand of Joab, one third under the hand of Abishai the son of Zeruiah, Joab’s brother, and one third under the hand of Ittai the Gittite. And the king said to the people, “I also will surely go out with you myself.”
3 But the people answered, “You shall not go out! For if we flee away, they will not care about us; nor if half of us die, will they care about us. But you are worth ten thousand of us now. For you are now more help to us in the city.”
4 Then the king said to them, “Whatever seems best to you I will do.” So the king stood beside the gate, and all the people went out by hundreds and by thousands. 5 Now the king had commanded Joab, Abishai, and Ittai, saying, “Deal gently for my sake with the young man Absalom.” And all the people heard when the king gave all the captains orders concerning Absalom.
6 So the people went out into the field of battle against Israel. And the battle was in the woods of Ephraim. 7 The people of Israel were overthrown there before the servants of David, and a great slaughter of twenty thousand took place there that day. 8 For the battle there was scattered over the face of the whole countryside, and the woods devoured more people that day than the sword devoured.
9 Then Absalom met the servants of David. Absalom rode on a mule. The mule went under the thick boughs of a great terebinth tree, and his head caught in the terebinth; so he was left hanging between heaven and earth. And the mule which was under him went on. 10 Now a certain man saw it and told Joab, and said, “I just saw Absalom hanging in a terebinth tree!”
11 So Joab said to the man who told him, “You just saw him! And why did you not strike him there to the ground? I would have given you ten shekels of silver and a belt.”
12 But the man said to Joab, “Though I were to receive a thousand shekels of silver in my hand, I would not raise my hand against the king’s son. For in our hearing the king commanded you and Abishai and Ittai, saying, ‘Beware lest anyone touch the young man Absalom!’ 13 Otherwise I would have dealt falsely against my own life. For there is nothing hidden from the king, and you yourself would have set yourself against me.”
14 Then Joab said, “I cannot linger with you.” And he took three spears in his hand and thrust them through Absalom’s heart, while he was still alive in the midst of the terebinth tree. 15 And ten young men who bore Joab’s armor surrounded Absalom, and struck and killed him.
16 So Joab blew the trumpet, and the people returned from pursuing Israel. For Joab held back the people. 17 And they took Absalom and cast him into a large pit in the woods, and laid a very large heap of stones over him. Then all Israel fled, everyone to his tent.
18 Now Absalom in his lifetime had taken and set up a pillar for himself, which is in the King’s Valley. For he said, “I have no son to keep my name in remembrance.” He called the pillar after his own name. And to this day it is called Absalom’s Monument.
David Hears of Absalom’s Death
19 Then Ahimaaz the son of Zadok said, “Let me run now and take the news to the king, how the Lord has avenged him of his enemies.”
20 And Joab said to him, “You shall not take the news this day, for you shall take the news another day. But today you shall take no news, because the king’s son is dead.” 21 Then Joab said to the Cushite, “Go, tell the king what you have seen.” So the Cushite bowed himself to Joab and ran.
22 And Ahimaaz the son of Zadok said again to Joab, “But whatever happens, please let me also run after the Cushite.”
So Joab said, “Why will you run, my son, since you have no news ready?”
23 “But whatever happens,” he said, “let me run.”
So he said to him, “Run.” Then Ahimaaz ran by way of the plain, and outran the Cushite.
24 Now David was sitting between the two gates. And the watchman went up to the roof over the gate, to the wall, lifted his eyes and looked, and there was a man, running alone. 25 Then the watchman cried out and told the king. And the king said, “If he is alone, there is news in his mouth.” And he came rapidly and drew near.
26 Then the watchman saw another man running, and the watchman called to the gatekeeper and said, “There is another man, running alone!”
And the king said, “He also brings news.”
27 So the watchman said, “I think the running of the first is like the running of Ahimaaz the son of Zadok.”
And the king said, “He is a good man, and comes with good news.”
28 So Ahimaaz called out and said to the king, “All is well!” Then he bowed down with his face to the earth before the king, and said, “Blessed be the Lord your God, who has delivered up the men who raised their hand against my lord the king!”
29 The king said, “Is the young man Absalom safe?”
Ahimaaz answered, “When Joab sent the king’s servant and me your servant, I saw a great tumult, but I did not know what it was about.”
30 And the king said, “Turn aside and stand here.” So he turned aside and stood still.
31 Just then the Cushite came, and the Cushite said, “There is good news, my lord the king! For the Lord has avenged you this day of all those who rose against you.”
32 And the king said to the Cushite, “Is the young man Absalom safe?”
So the Cushite answered, “May the enemies of my lord the king, and all who rise against you to do harm, be like that young man!”
David’s Mourning for Absalom
33 Then the king was deeply moved, and went up to the chamber over the gate, and wept. And as he went, he said thus: “O my son Absalom—my son, my son Absalom—if only I had died in your place! O Absalom my son, my son!”