let us flee; for we shall not else escape from Absalom make speed to depart, lest he overtake us suddenly, and "bring evil upon us, and smite the city with the edge of the sword.

bring me again, and shew me both it, and his habitation:

26 But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him.

15 And the king's servants said unto the 27 The king said also unto Zadok the king, Behold, thy servants are ready to do priest, Art not thou a "seer? return into the whatsoever my lord the king shall appoint.city in peace, and your two sons with you. 16 And the king went forth, and all his Ahimaaz thy son, and Jonathan the son of houshold 'after him. And the king left ten Abiathar. women, which were concubines, to keep the house.

17 And the king went forth, and all the people after him, and tarried in a place that was far off.

18 And all his servants passed on beside him; and all the Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.

19¶Then said the king to Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou art a stranger, and also an exile.

20 Whereas thou camest but yesterday, should I this day 'make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.

21 And Ittai answered the king, and said, As the LORD liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even there also will thy servant be.

22 And David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him.

23 And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.

24 ¶ And lo Zadok also, and all the Levites were with him, bearing the ark of the Covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the ity.

25 And the king said unto Zadok, Carry ack the ark of God into the city: if I shall find favour in the eyes of the LORD, he will

28 See, I will tarry in the plain of the wilderness, until there come word from you to certify me.

29 Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.

30 And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.

31 And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolish

ness.

32¶And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent and earth upon his head:

33 Unto whom David said, If thou passest on with me, then thou shalt be a burden

unto me:

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.

35 And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests.

36 Behold, they have there with them. their two sons, Ahimaaz Zadok's son, and Jonathan Abiathar's son; and by them ye shall send unto me every thing that ye can hear.

37 So Hushai David's friend came into the city, and Absalom came into Jerusalem.

6 Ieb. make thee wander m going. 7 Called, John 18. 1, Cedron.
9 Heb. going up and weeping.

Verse 2. "Absalom rose up early."-This shows that the judicial and other public business of the kings was dispatched very early in the morning. The greatest sovereigns in the East rise at daybreak, and after their morning

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devotions proceed immediately to the transaction of public business. Thus, in describing the duties of the king of Persia, Sir John Malcolm says: "At an early hour in the morning, the principal ministers and secretaries attend the king, make reports upon what has occurred, and receive his commands. After this audience he proceeds to his public levee, which takes place almost every day, and continues about an hour and a half. At this levee, which is attended by the princes, ministers, and the officers of the court, all affairs which are wished to be made public are transacted; rewards are given, punishments commanded, and the king expresses aloud those sentiments of displeasure or approbation which he wishes to be promulgated." (Hist. of Persia,' vol. ii. p. 434, 4to.) Such are the duties which, with little variation, an Oriental king has discharged in the early morning, before, in England, persons of consideration usually leave their beds. This explains why Absalom was obliged to rise early when he wished to ingratiate himself with the persons who went to the morning levee, to present their petitions, or to submit their cases to the king's determination.

stood beside the way of the gate."-The gate being here mentioned in connection with the administration of justice, it may be well to notice a custom which so frequently comes under our observation in the Old Testamentthat of public affairs being transacted and causes tried at the gates of towns. In the Scripture we see transacted at the gate such business as the purchase and sale of lands (Gen. xxiii. 18); the transfer to another of a right of marriage, involving the conveyance of an estate (Ruth iv. 1-10); with numerous passages, in which the same place is described as the seat of justice. (Deut. xxi. 15; xxv. 7; Ps. cxxvii. 5; Prov. xxii. 22; xxxi. 23; Lam. v. 14; Amos v. 12; Zech. viii. 16, &c.) The cause commonly assigned for this is, that, as the Hebrews were chiefly an agricultural people, going out in the morning and coming back at night, it was convenient for them to have their affairs determined as they went or returned. The same circumstance rendered the gate a place of great resort, in consequence of which publicity was given to the proceedings of the judges-" the elders of the gate," as they are called. Allowing due weight to such considerations, we have no doubt that Goguet (Origine des Lois,' tome i. p. 44) is right in considering that the custom originated in the ignorance, in the early times, of the art of writing, or the infrequent and reluctant employ ment of it, after it had come into use. Then, as decisions were not registered in writing, it was necessary to their esta blishment that they should be registered in the minds of men, who might be appealed to as witnesses when any dis pute arose about the decision-or rather, whose presence gave such publicity to the determination of the judges, as was calculated to prevent any dispute from arising. We see this clearly in the procedure of Boaz in the gate of Bethlehem Having formed his agreement with his relative, he calls "unto the elders and unto all the people," and says, "Ye ar witnesses this day, that I have bought," &c.; and having completed his statement of the compact, he again repeats "Ye are witnesses this day.' And all the people that were in the gate, and the elders, said, 'We are witnesses."" Thi was the record of the transaction; and we read of no written record or document of any kind.

We observe that precisely the same process of making the gate, or a place near the gate, the seat of judgment, con tinues to prevail among those semi-barbarous nations of Asia and Africa with whom written documents are not in use and where therefore the publicity necessary to establish a judicial determination or a covenant, can only be obtained i a place of public resort, such as the gate usually is. The same custom may be traced in Homer, in whose epics we d not recollect that any written documents are mentioned. The following passage is very remarkable:

"But when Aurora, daughter of the dawn,
Had tinged the East, arising from his bed
Gerenian Nestor issued forth, and sat
Before his palace-gate, on the white stones
Resplendent as with oil, on which of old
His father Neleus had been wont to sit

In council like a god; but he had sought,

By destiny dismiss'd long since, the shades.
On those stones therefore, guardian of the Greeks,
Sat Nestor now, his sceptre in his hand,
And thither from their chambers also came,
T'encircle him around, his num'rous sons."
Odyss. iii.-CowPER.

On this passage it is well remarked by Pope,-"We have here an ancient custom recorded by the poet; a ki placing himself before the gate of his palace on a seat of marble; worn smooth by long use, says Eustathius, or pe haps smoothed exquisitely by the hand of the workman. What I would chiefly observe is, that they placed themselv

thus in public for the dispatch of justice. We read in Scripture of judges sitting in the gate; and that this procedure of Nestor was for that purpose is probable from the expression, He sat in the seat where Neleus used to sit' (which seems to express his wisdom in the discharge of justice). Nestor is also described as bearing his sceptre in his hand, which was never used but on some act of regality, in the dispatch of business, or other solemn occasions." But this was at the gate of the palace, not at that of the town. Neither was David's court held at the gate of Jerusalem. When kings came to acquire some state, their sittings, wherever held, were sure to command a sufficient attendance to give publicity and to establish their determinations. Therefore they changed their seat of judgment to the gate of their own palace; while, probably, inferior magistrates continued to adjudicate causes of small importance at the gate of the town in which the court was held, and, in other towns, all causes, except those which were carried by appeal, or referred by the local judges, to the king. The continued operation of the same causes ultimately induced kings to discontinue the sitting even at their own palace gates; although probably the custom of associating judicial procedure with gates, occasioned a longer continuance of the custom than the constant attendance of a court wherever the king sat publicly, and the growing use of written documents, required. But even when this removal to the interior was effected, it seems probable that respect to ancient usage did not at first induce them to withdraw farther than to a room of state over the gate, and which therefore preserved the idea of the gate as the seat of justice; while, at the same time, this continued association of the court of justice with the gate, maintained the idea of that facility of access to the complaints of their subjects, about which the Oriental kings are particularly careful. It is not clear that David, or any other king of Israel, administered justice in the open gate; and it is therefore uncertain what is meant by "gate in the present text. As it is mentioned independently, without saying what gate it was, some think it was the city-gate, others, the palace-gate; and Jahn supposes that here (and in Est. ii. 19, 21; iii. 23; Dan. ii. 49, &c.) the word "gate" is equivalent to "palace." We are willing to allow this in a general sense, as the name of "gate is still very commonly applied in the East to the court of a prince (see D'Herbelot, in voce BAB.'): but, in the present instance, we incline to think that the gate of David's palace is simply intended; but that it is not necessary to suppose that he held his morning levee for the administration of justice in the open gate, but in the room over it, from which there is usually access from the gate itself, on the one hand, while it communicates (if part of a palace or other habitable building) with the interior of the residence, on the other. (See the note on chap. xviii. 33.) So also, we imagine, when we read that the principal entrance to the Alhambra (the palace of the Moorish kings of Granada) was caled the “Gate of Judgment,” that this was with reference to the king's tribunal being held over the gate, or in a room to which there was access from the gate; not, as some travellers suppose that it was held in or before the open gateway; or else it might be with a respect to the idea that the royal residence, generally, was the fountain of justice, whence its principal gate might be called the "Gate of Judgment." We have no historical information that the Moorish kings of Spain held their tribunals in the gateways of their palaces or cities; and the more renowned caliphs of Bagdad, whom they in general imitated, certainly did not. It was a very ancient custom, long retained, but ultimately discontinued under altered circumstances, although many ideas and expressions connected with it are still preserved, and even the custom itself is still exhibited under circumstances analogous to those in which it originated.

1. "After forty years."-There is no convenient point from which the commencement of this period might be dated:certainly not from the commencement of David's reign, as its entire duration was but forty years. It is generally concluded that the difficulty arose from the error of some transcriber in writing DYN arbayim, "forty," for y arta, "four" and this understanding is supported by the Syriac and Arabic versions, by Josephus, and by the Sixtine edition of the Vulgate, and by various manuscript copies of the same version. These all read "four" instead of "forty."

12. Giloh."-This place is mentioned in Josh. xv. 51, among the towns in the mountains of Judah's lot. It seems te have been not far from Hebron, where Absalom was when he sent for him. The Jews think that Ahithopel was Bath-sheba's grandfather, and readily joined the conspiracy to avenge the dishonour of his grand-daughter and the murder of her husband. We do not know how far this may be compatible with the very probable conjecture that Absalom's design was planned and carried into execution in consequence of the rumour that he, the eldest surviving son, Was to be superseded in the succession to the throne by the young Solomon, the son of this very Bath-sheba. This intention, if known, may well have been unpopular to the people, on account of Solomon's extreme youth, and still more, because of the apparent injustice to the eldest son who had won their hearts. This supposition would account for the very general defection of the people, and enable us to trace the immediate cause of the rebellion. We may suppose that Absalom, being the heir and the beloved son of his father, would have been willing to wait the natural course of events, had he not perceived that his prospects of peaceably succeeding to the throne on the death of David had become uncertain.

23. "The brook Kidron."-This brook, as mentioned in the general view of Jerusalem (chap. v.) flows through the valley which lies between the city and the Mount of Olives on the east. It discharges itself into the Dead Sea, and, uke most of the other streams of Palestine, is a mere winter torrent, having a considerable current during the rainy season, but being usually quite dry for nine months of the year. Its bed is very narrow and rather deep, and is now crossed by a bridge of one arch.

30. Had his head covered."-This does not mean covering the head in a common sense, as by putting on a cap or hat, which, it is evident, was not a sign of mourning; but it obviously means wrapping up, or enveloping the head with a cloth or robe. This was also a custom of mourning among the Persians, Egyptians, and Romans-and is indeed a rather general practice, being a sufficiently natural expression of grief when understood as a resource to conceal its expression. Do we not find something of the same idea among ourselves in the hoods worn by female mourners, and even in the sweeping hatbands worn by the men at funerals? There are two touching illustrations of this custom in Quintus Curtius. Darius being informed by the eunuch Tyriotes that his queen had died in her captivity, but had been respectfully treated by the conqueror, "he covered his head and wept a long time; and then, the tears still flowing from his eyes, he uncovered his face, and holding up his hands to heaven, prayed to be preserved in his kingdom; but, if not, that none but Alexander might be master of Asia." And again, when the same king was in the power of the traitor Bessus, every moment expecting his own death, he had an interview with Artabazus: they wept together, and the latter being unwilling to leave Darius, the unhappy monarch ordered him to be taken away, and covered his own head that he might not see him depart in such affliction, and then flung himself upon the ground. In these instances we see the covering of the head involves the concealment of the face, and is taken as a sign of grief that would be concealed. The principle of this idea was in the mind of the ancient painter, who, despairing of exhibiting adequately the grief of a father at the sacrifice of his daughter, represented his head as covered with a veil.

Or, he still came forth and cursed. 3 Heb. man of blood. 6 Or, tears. 7 Heb. eye. 8 Heb. dusted him with dust,

A

Verse 13. "Threw stones at him."-In like manner when the later Jews were offended at what Christ said to them," they took up stones to cast at him." Professor Paxton observes: "This conduct was evidently the relic of a very ancient custom, which had gradually fallen into disuse, as the conduct and policy of the warrior improved, till, among the Jews at least, it was confined to the movements of private rage or popular fury." (Illustrations of Scripture, vol. iii. p. 381.) This custom was that of using stones as regular and legitimate weapons of offence. There is no question that stones were the first missiles that were used, whether in private quarrels or public warfare; and one of the first inventions for an offensive purpose was (as by the sling) to give to the stone greater power and impulsion than when discharged by the hand. We have no notice in the Bible of the use of stones in regular warfare, unless in the defence of besieged towns; but there is abundant indication that these were the weapons with which the Hebrews were most accustomed to assail each other in their quarrels, sometimes with fatal effect. See, for instance, Exod. xxi. 18, and Num. xxxv. 17. Nor was this an undignified resource, according to ancient notions. Homer's most stately heroes do not hesitate to pelt each other with stones most vigorously. In one action

"As the feath'ry snows

Fall frequent, on some wint'ry day....
So thick alternately by Trojans hurl'd

Against the Greeks, and by the Greeks return'd
The stony volleys flew."-Iliad, xii. CowPER.

We also see Diomede knocking down Æneas with a great stone and breaking his leg; Ajax and Hector assail each other in the same manner, and the latter has his shield shattered to pieces with a stone as large as a millstone. Agamemnon also, "the king of men," in dealing destruction among the ranks of the enemy, employs by turns, "spear, sword, and massy stones." Other instances of this use of stones might be mentioned for the purpose of indicating that the act of throwing stones was not quite so undignified as it now is. (See the cut in vol. i.

p. 612.) “ And cast dust.”—Thus also the New Testament Jews, when offended at the address of St. Paul, "Cried out, and cast off their clothes, and threw dust into the air” (Acts xxii. 23). That text is however susceptible of a distinct illustration; and therefore we shall content ourselves here with borrowing from Mr. Roberts the following illustration of the present text. He speaks of India. "Who, in the East, has not often witnessed a similar scene? Listen to the maledictions: they are of such a nature that evil spirits only could have suggested them. Look at the enraged miscreant: he dares not come near for fear of punishment, but he stands at a distance, vociferates his imprecations, heatly throws about his hands; then stoops to the ground and takes up handsful of dust, throws it in the air, and exclaims, Soon shalt thou be as that-thy mouth shall soon be full of it-look, look, thou cursed one; as this dust so shalt thou be!""We may add, that the Oriental nations, generally, infinitely surpass those of Europe in the expresMans and acts of insult and abuse; but that the exhibitions of their rage, however violent, are seldom attended with personal injury, or proceed to the length of bodily conflict.

CHAPTER XVII.

Ahithophel's counsel is overthrown by Hushai's, according to God's appointment. 15 Secret intelhgence is sent unto David. 23 Ahithophei hangeth himself. 25 Amasu is made captain. 27 David at Mahanaim is furnished with provision. MOREOVER Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:

2 And I will come upon him while he is weary and weak handed, and will make him afraid and all the people that are with him. shall flee; and I will smite the king only:

3 And I will bring back all the people unto thee: the man whom thou scekest is as if all returned: so all the people shall be in peace.

4 And the saying 'pleased Absalom well, and all the elders of Israel.;

5 Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith.

6 And when Hushai was come to Absaom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his 'saying? if not; speak thou. 7 And Hushai said unto Absalom, The

1 Heb. was right in the eyes of, &c.

counsel that Ahithophel hath 'given is not good at this time.

8 For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be 'chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people.

9 Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom.

10 And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men.

11 Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beersheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person.

12 So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that

Heb. what is in his mouth. 8 Heb. word. * Heb. counselled.
6 Heb. fallen.
7 Heb, that thy face, or presence go, &c.

Heb. bitter of soul.