30And David went up the ascent of the Mount of Olives, and wept as he went, and his head was covered and he walked barefoot. Then all the people who were with him each covered his head and went up weeping as they went. 31Now someone told David, saying, “Ahithophel is among the conspirators with Absalom.” And David said, “O LORD, I pray, make the counsel of Ahithophel foolishness.”

      32It happened as David was coming to the summit, where God was worshiped, that behold, Hushai the Archite met him with his coat torn and dust on his head. 33David said to him, “If you pass over with me, then you will be a burden to me. 34“But if you return to the city, and say to 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 can thwart the counsel of Ahithophel for me. 35“Are not Zadok and Abiathar the priests with you there? So it shall be that whatever you hear from the king’s house, you shall report to Zadok and Abiathar the priests. 36“Behold their two sons are with them there, Ahimaaz, Zadok’s son and Jonathan, Abiathar’s son; and by them you shall send me everything that you hear.” 37So Hushai, David’s friend, came into the city, and Absalom came into Jerusalem.

Parallel Verses

New American Standard Bible (©1995)
Therefore Zadok and Abiathar returned the ark of God to Jerusalem and remained there.

GOD'S WORD® Translation (©1995)
So Zadok and Abiathar took the ark of God back to Jerusalem and stayed there.

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

Douay-Rheims Bible
So Sadoc and Abiathar carried back the ark of God into Jerusalem: and they tarried there.

Darby Bible Translation
And Zadok and Abiathar carried the ark of God again to Jerusalem; and they abode there.

English Revised Version
Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they abode there.

Webster's Bible Translation
Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there.

World English Bible
Zadok therefore and Abiathar carried the ark of God again to Jerusalem; and they stayed there.

Young's Literal Translation
And Zadok taketh back -- and Abiathar -- the ark of God to Jerusalem, and they abide there.

Cross References

2 Samuel 15:28 "See, I am going to wait at the fords of the wilderness until word comes from you to inform me."

2 Samuel 15:30 And David went up the ascent of the Mount of Olives, and wept as he went, and his head was covered and he walked barefoot. Then all the people who were with him each covered his head and went up weeping as they went.

2 Samuel 19:11 Then King David sent to Zadok and Abiathar the priests, saying, "Speak to the elders of Judah, saying, 'Why are you the last to bring the king back to his house, since the word of all Israel has come to the king, even to his house?

Commentary

Matthew Henry's Whole Bible Commentary

Verses 24-30

Here we have, I. The fidelity of the priests and Levites and their firm adherence to David and his interest. They knew David's great affection to them and their office, notwithstanding his failings. The method Absalom took to gain people's affections made no impression upon them; he had little religion in him, and therefore they steadily adhered to David. Zadok and Abiathar, and all the Levites, if he go, will accompany him, and take the ark with them, that, by it, they may ask counsel of God for him, v. 24. Note, Those that are friends to the ark in their prosperity will find it a friend to them in their adversity. Formerly David would not rest till he had found a resting-place for the ark; and now, if the priests may have their mind, the ark shall not rest till David return to his rest.

II. David's dismission of them back into the city, v. 25, 26. Abiathar was high priest (1 Ki. 2:35), but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, v. 24. Therefore David directs his speech to Zadok, and an excellent speech it is, and shows him to be in a very good frame under his affliction, and that still he holds fast his integrity. 1. He is very solicitous for the safety of the ark: "By all means carry the ark back into the city, let not that be unsettled and exposed with me, lodge that again in the tent pitched for it; surely Absalom, bad as he is, will do that no harm." David's heart, like Eli's trembles for the ark of God. Note, It argues a good principle to be more concerned for the church's prosperity than for our own, to prefer Jerusalem before our chief joy (Ps. 137:6), the success of the gospel, and the flourishing of the church, above our own wealth, credit, ease, and safety, even when they are most in hazard. 2. He is very desirous to return to the enjoyment of the privileges of God's house. He will reckon it the greatest instance of God's favour to him if he may but once more be brought back to see it and his habitation. This will be more his joy than to be brought back to his own palace and throne again. Note, Gracious souls measure their comforts and conveniences in this world by the opportunity they give them of communion with God. Hezekiah wished for the recovery of his health for this reason, that he might go up to the house of the Lord, Isa. 38:22. 3. He is very submissive to the holy will of God concerning the issue of this dark dispensation. He hopes the best (v. 25), and hopes for it from the favour of God, which he looks upon to be the fountain of all good: "If God favour me so far, I shall be settled again as formerly." But he provides for the worst: "If he deny me this favour-if he thus say, I have no delight in thee-I know I deserve the continuance of his displeasure; his holy will be done." See him here patiently awaiting the event: "Behold, here am I, as a servant expecting orders;" and see him willing to commit himself to God concerning it: "Let him do to me as seemeth good to him. I have nothing to object. All is well that God does." Observe with what satisfaction and holy complacency he speaks of the divine disposal: not only, "He can do what he will," subscribing to his power (Job 9:12), or, "He has a right to do what he will," subscribing to his sovereignty (Job 33:13), or, "He will do what he will," subscribing to his unchangeableness (Job 23:13, 15), but, "Let him to what he will," subscribing to his wisdom and goodness. Note, It is our interest, as well as duty, cheerfully to acquiesce in the will of God, whatever befals us. That we may not complain of what is, let us see God's hand in all events; and, that we may not be afraid of what shall be, let us see all events in God's hand.

III. The confidence David put in the priests that they would serve his interest to the utmost of their power in his absence. He calls Zadok a seer (v. 27), that is, a wise man, a man that can see into business and discern time and judgment: "Thou hast thy eyes in thy head (Eccl. 2:14), and therefore art capable of doing me service, especially by sending me intelligence of the enemy's motions and resolutions." One friend that is a seer, in such an exigency as this, was worth twenty that were not so quick-sighted. For the settling of a private correspondence with the priests in his absence, he appoints, 1. Whom they should send to him-their two sons, Ahimaaz and Jonathan, whose coat, it might be hoped, would be their protection, and of whose prudence and faithfulness he had probably had experience. 2. Whither they should send. He would encamp in the plain of the wilderness till he heard from them (v. 28), and then would move according to the information and advice they should send him. Hereupon they returned to the city, to await the event. It was a pity that any disturbance should be given to a state so happy as this was, when the prince and the priests had such an entire affection for the confidence in each other.

IV. The melancholy posture that David and his men put themselves into, when, at the beginning of their march, they went up the mount of Olives, v. 30.

1. David himself, as a deep mourner, covered his head and face for shame and blushing, went bare-foot, as a prisoner or a slave, for mortification, and went weeping. Did it become a man of his reputation for courage and greatness of spirit thus to cry like a child, only for fear of an enemy at a distance, against whom he might easily have made head, and perhaps with one bold stroke have routed him? Yes, it did not ill become him, considering how much there was in this trouble, (1.) Of the unkindness of his son. He could not but weep to think that one who came out of his bowels, and had so often lain in his arms, should thus lift up the heel against him. God himself is said to be grieved with the rebellions of his own children (Ps. 95:10) and even broken with their whorish heart, Eze. 6:9. (2.) There was much of the displeasure of his God in it. This infused the wormwood and gall into the affliction and misery, Lam. 3:19. His sin was ever before him (Ps. 51:3), but never so plain nor ever appearing so black as now. He never wept thus when Saul hunted him: but a wounded conscience makes troubles lie heavily, Ps. 38:4.

2. When David wept all his company wept likewise, being much affected with his grief and willing to share in it. It is our duty to weep with those that weep, especially our superiors, and those that are better than we; for, if this be done in the green tree, what will be done in the dry? We must weep with those that weep for sin. When Hezekiah humbled himself for his sin all Jerusalem joined with him, 2 Chr. 32:26. To prevent suffering with sinners, let us sorrow with them.

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New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

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Alphabetical: Abiathar and ark back God Jerusalem of remained returned So stayed the there Therefore to took Zadok

Bible Browser

Ittai of Gath
'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.'--2 SAMUEL xv. 21. It was the darkest hour in David's life. No more pathetic page is found in the Old Testament than that which tells the story of his flight before Absalom. He is crushed by the consciousness that his punishment is deserved--the bitter fruit of the sin that filled all his later life …
Alexander Maclaren—Expositions of Holy Scripture

Pardoned Sin Punished
'And It came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him. 2. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. 3. And Absalom said unto him. See, thy matters are good and right; but there is no man deputed of the king to …
Alexander Maclaren—Expositions of Holy Scripture

Loyal to the Core
On the other hand, look at Ittai, perfectly free to go, but in order to end the controversy once for all, and to make David know that he does not mean to leave him, he takes a solemn oath before Jehovah his God, and he doubles it by swearing by the life of David that he will never leave him; in life, in death, he will be with him. He has cast in his lot with him for better and for worse, and he means to be faithful to the end. Old Master Trapp says, "All faithful friends went on a pilgrimage years …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 26: 1880

Following Christ
"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."--2 Samuel 15:21. SOME men have a very remarkable power of creating and sustaining friendship in others. David was a man brimming over with affection--a man, notwithstanding all his rough soldier-life, of an exceedingly tender heart--a man, I was about to say--the word was on my tongue--a man of vast …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Will of God
"Here am I, let Him do to me as seemeth good unto Him."--2 Sam. xv. 26. G. Ter Steegen. tr., Emma Frances Bevan, 1899 Thou sweet beloved Will of God, My anchor ground, my fortress hill, The Spirit's silent fair abode, In Thee I hide me and am still. O Will, that willest good alone, Lead Thou the way, Thou guidest best; A silent child, I follow on, And trusting, lean upon Thy Breast. God's Will doth make the bitter sweet, And all is well when it is done; Unless His Will doth hallow it, The glory …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

A Light to Lighten the Gentiles
P. G. 2 Sam. xv. 19-22; John xii. 26 "Wherefore goest thou with me?" Said the king disowned-- Said the king despised, rejected, Disenthroned. "Go, return unto thy place, To thy king of yore-- Here a pilgrim and a stranger, Nothing more. "Not for thee the cities fair, Hills of corn and wine-- All was portioned ere thou camest, Nought is thine. "Wandering forth where'er I may, Exiled from mine own, Shame, rejection I can grant thee; That alone. "Turn and take thy brethren back, With thy people …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

The Daily Walk with Others (iii. ).
Thrice happy they who at Thy side, Thou Child of Nazareth, Have learnt to give their struggling pride Into Thy hands to death: If thus indeed we lay us low, Thou wilt exalt us o'er the foe; And let the exaltation be That we are lost in Thee. Let me say a little on a subject which, like the last, is one of some delicacy and difficulty, though its problems are of a very different kind. It is, the relation between the Curate and his Incumbent; or more particularly, the Curate's position and conduct …
Handley C. G. Moule—To My Younger Brethren

And V the Kingdom Undivided and the Kingdom Divided
THE HISTORICAL BOOKS: I and II Samuel. I and II Kings. I and II Chronicles. NOTE.--As these three pairs of books are so closely related in their historical contents, it is deemed best to study them together, though they overlap the two divisions of IV and V. I. CHARTS Chart A. General Contents +--+ " I AND II SAMUEL " +-------------+-----+------+ "Samuel "Saul "David " +-------------+-----+------+----------+ " " " " I AND II KINGS "NOTE.--Biblical …
Frank Nelson Palmer—A Bird's-Eye View of the Bible

That Whereas the City of Jerusalem had Been Five Times Taken Formerly, this was the Second Time of Its Desolation. A Brief Account of Its History.
1. And thus was Jerusalem taken, in the second year of the reign of Vespasian, on the eighth day of the month Gorpeius [Elul]. It had been taken five [34] times before, though this was the second time of its desolation; for Shishak, the king of Egypt, and after him Antiochus, and after him Pompey, and after them Sosius and Herod, took the city, but still preserved it; but before all these, the king of Babylon conquered it, and made it desolate, one thousand four hundred and sixty-eight years and …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament