2 Samuel 15:30

Translation
King James Version
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.
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KJV (with Strong's)
And David H1732 went up H5927 by the ascent H4608 of mount Olivet H2132, and wept H1058 as he went up H5927, and had his head H7218 covered H2645, and he went H1980 barefoot H3182: and all the people H5971 that was with him covered H2645 every man H376 his head H7218, and they went up H5927, weeping H1058 as they went up H5927.
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Complete Jewish Bible
David continued up the road to the Mount of Olives, weeping as he went up, head covered and barefoot; and all the people with him had their heads covered and wept as they went up.
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Berean Standard Bible
But David continued up the Mount of Olives, weeping as he went up. His head was covered, and he was walking barefoot. And all the people with him covered their heads and went up, weeping as they went.
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American Standard Version
And David went up by the ascent of themount ofOlives, and wept as he went up; and he had his head covered, and went barefoot: and all the people that were with him covered every man his head, and they went up, weeping as they went up.
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World English Bible Messianic
David went up by the ascent of the Mount of Olives, and wept as he went up; and he had his head covered, and went barefoot: and all the people who were with him covered every man his head, and they went up, weeping as they went up.
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Geneva Bible (1599)
And Dauid went vp the mount of oliues and wept as he went vp, and had his head couered, and went barefooted: and al the people that was with him, had euery man his head couered, and as they went vp, they wept.
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Young's Literal Translation
And David is going up in the ascent of the olives, going up and weeping, and he hath the head covered, and he is going barefooted, and all the people who are with him have covered each his head, and have gone up, going up and weeping;
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See also
Esther 6:122 Samuel 19:4Ezekiel 24:17Ezekiel 24:23Isaiah 20:2Isaiah 20:4Jeremiah 14:3
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City Plan: Jerusalem in the Time of David
City Plan: Jerusalem in the Time of David View full PDF
Absalom Seizes Jerusalem
Absalom Seizes Jerusalem View full PDF

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In the KJVVerse 8,420 of 31,102

Study This Verse

SUMMARY

2 Samuel 15:30 paints a profoundly poignant portrait of King David's public humiliation and deep sorrow as he flees Jerusalem, driven out by the rebellion of his own son, Absalom. This verse captures the raw agony of a once-mighty monarch stripped of his regal dignity, weeping openly, covering his head in shame, and walking barefoot in a profound display of grief, penitence, and vulnerability. It simultaneously highlights the unwavering loyalty and shared suffering of his faithful entourage, who mirrored his distress as they ascended the Mount of Olives, collectively mourning the tragic unraveling of their king's reign.

CONTEXT

  • Literary Context: This verse is situated at a critical and heart-wrenching turning point in David's reign, immediately following Absalom's cunning and successful usurpation of the throne in Jerusalem. Absalom's calculated charm and manipulation (detailed in 2 Samuel 15:1-6) had garnered widespread popular support, compelling David to make the agonizing decision to flee his own capital. David's choice to leave Jerusalem (recounted in 2 Samuel 15:13-17) rather than engage in a devastating civil war within its hallowed walls, underscores his desire to prevent further bloodshed and, perhaps, his humble recognition of divine judgment at work. His sorrowful ascent of the Mount of Olives is a crucial part of this strategic, yet deeply humiliating, retreat, as he heads eastward towards the wilderness beyond the Kidron Valley, hoping to regroup and discern God's will. The preceding narrative details the steadfast loyalty of Ittai the Gittite and David's instruction to return the Ark of the Covenant to Jerusalem, setting a somber stage for David's personal lament and public display of distress.
  • Historical & Cultural Context: The Mount of Olives, a prominent ridge situated directly east of Jerusalem and separated by the Kidron Valley, served as a natural and historically significant escape route into the wilderness of Judah. In ancient Israel and the broader Near East, the actions described in this verse—weeping, covering the head, and going barefoot—were deeply ingrained and universally understood cultural expressions of profound mourning, humiliation, and penitence. Covering the head, often with a cloak or garment, symbolized overwhelming grief, shame, disgrace, or a desire to hide from public view, sometimes even indicative of a posture of submission to divine judgment. Walking barefoot conveyed destitution, humility, deep affliction, and a complete lack of comfort, frequently associated with a penitent stance before God or a state of utter loss. For a king, whose very presence was meant to exude power and dignity, such public displays of vulnerability were extraordinary and underscored the unprecedented depth of his personal and political catastrophe.
  • Key Themes: This verse powerfully contributes to several overarching themes within 2 Samuel and the broader narrative of David's life. It vividly portrays Profound Grief and Humiliation, showing a once-mighty king stripped of his regality and openly expressing his brokenness. This scene implicitly, yet strongly, points to the Consequences of Sin, serving as a painful outworking of Nathan's prophecy that "evil will arise against you from your own house" (2 Samuel 12:11). David's flight is a direct, agonizing manifestation of the turmoil sown within his family due to his transgressions with Bathsheba and Uriah (as detailed in 2 Samuel 11). Furthermore, the collective sorrow of his followers highlights the theme of Shared Suffering and Loyalty, demonstrating the enduring faithfulness of those who chose to remain with their beleaguered king, even in his darkest hour. This poignant scene also underscores the Vulnerability of Leadership, shattering the image of an invincible monarch and revealing David as a deeply human figure, subject to betrayal and personal anguish, yet still surrounded by divine providence and human allegiance.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Wept (Hebrew, bâkâh', H1058): From a primitive root meaning "to weep" or "to bemoan," this verb signifies a deep, emotional crying, often accompanied by tears and expressions of lamentation. It is not merely a shedding of tears but a profound and often prolonged outpouring of sorrow, anguish, and distress. In David's context, it conveys the overwhelming weight of betrayal, the loss of his kingdom, and the tragic consequences of his past actions, indicating a complete emotional breakdown.
  • Covered (Hebrew, châphâh', H2645): This primitive root means "to cover," "to veil," or "to encase." In this context, "had his head covered" refers to an action that was a widely recognized symbol of mourning, shame, or deep humiliation in the ancient Near East. It indicated a state of profound distress, often associated with a sense of disgrace, a desire to hide from public view, or a posture of submission to a higher power (e.g., God's judgment). For a king, whose head would normally be adorned with a crown or turban, this was an extraordinary and public act of self-abasement.
  • Barefoot (Hebrew, yâchêph', H3182): Derived from an unused root meaning "to take off the shoes," this adjective describes a state of being unsandaled or without shoes. In ancient cultures, going barefoot was a sign of extreme poverty, destitution, humility, or deep mourning. It conveyed a complete lack of comfort and a profound sense of affliction, often associated with a penitent posture before God or a state of utter loss. For David, it underscored his utter brokenness and the stripping away of his royal dignity, presenting him as a man utterly broken and afflicted.

Verse Breakdown

  • "And David went up by the ascent of [mount] Olivet": This initial clause establishes the precise geographical setting and David's direction of travel. His ascent of the Mount of Olives, a prominent hill east of Jerusalem, signifies his forced departure from the city and his movement towards the wilderness. This ascent is not merely physical but carries profound symbolic weight, representing his current spiritual and political nadir, a difficult and sorrowful journey away from his throne and security.
  • "and wept as he went up": This phrase immediately follows, emphasizing the continuous and pervasive nature of David's emotional outpouring. His weeping is not a momentary reaction but a sustained expression of profound grief, accompanying every step of his humiliating retreat. It vividly highlights his personal anguish, vulnerability, and the depth of his emotional pain.
  • "and had his head covered": This action signifies David's profound shame, sorrow, and possibly a humble acknowledgment of divine judgment. For a king, this public display of covering his head was an extraordinary act of humility and distress, indicating his deep personal and political humiliation, a desire to hide from the gaze of both man and God.
  • "and he went barefoot": This further underscores David's state of destitution, mourning, and penitence. It symbolizes his complete lack of comfort and the stripping away of his royal status, presenting him as a man utterly broken, afflicted, and devoid of his former majesty.
  • "and all the people that [was] with him covered every man his head, and they went up, weeping as they went up": This final, extended clause powerfully reveals the collective nature of the suffering and the unwavering loyalty of David's followers. Their actions mirror David's own, indicating a shared sense of grief, shame, and solidarity with their beleaguered king. The poignant repetition of "weeping as they went up" emphasizes the pervasive and continuous sorrow that accompanied the entire procession, amplifying the depth of the tragedy for both the king and his faithful retainers.

Literary Devices

The verse effectively employs several literary devices to convey its powerful and emotionally charged message. Symbolism is central, with David's covered head and bare feet serving as potent cultural symbols of mourning, shame, and profound humility in the ancient Near East. The very act of ascending Mount Olivet carries symbolic weight, representing a difficult, sorrowful journey away from what was once secure and a path into an uncertain future. Repetition is also skillfully utilized for emphasis, particularly the phrase "wept as he went up" applied to both David and his people. This repetition underscores the pervasive and continuous nature of their shared grief, amplifying the sense of tragedy and collective lament. Furthermore, the entire scene is imbued with deep Pathos, evoking strong feelings of pity, sorrow, and empathy for David, the once-glorious king, now reduced to a weeping, barefoot fugitive. The vivid imagery and the description of collective sorrow create a deeply moving and memorable portrayal of a king's fall from grace and the loyal devotion of his followers.

THEOLOGICAL AND THEMATIC CONNECTIONS

2 Samuel 15:30 is a raw depiction of human suffering and the painful outworking of divine justice, even in the life of a "man after God's own heart." It underscores the profound biblical truth that sin has far-reaching and devastating consequences, affecting not only the individual but also their family, kingdom, and nation. David's public humiliation on Mount Olivet serves as a stark reminder that even those chosen by God are not exempt from the repercussions of their choices, though God's grace and ultimate faithfulness remain steadfast. His sorrow also points to the universal human experience of grief, betrayal, and loss, demonstrating that even kings are vulnerable to the deepest forms of emotional pain. Yet, within this moment of despair, there is also a subtle undercurrent of hope and trust in God's sovereignty, as David later expresses his confidence that God might yet look upon his affliction and restore him (see 2 Samuel 16:12).

REFLECTION AND APPLICATION

David's public display of grief and humiliation in 2 Samuel 15:30 offers profound and enduring lessons for contemporary believers. It reminds us that authentic faith does not demand the suppression of profound sorrow or the avoidance of public lament. David, despite his royal status and the expectations of kingship, did not hide his pain but expressed it openly, demonstrating that it is deeply human and spiritually healthy to acknowledge and process deep grief, betrayal, and the painful consequences of our actions or the actions of others. This scene encourages us to embrace humility in adversity, recognizing that true strength often lies not in projecting an image of invincibility, but in acknowledging our weakness and profound dependence on God. David's barefoot ascent, with his head covered, serves as a powerful example of penitence, submission to what he perceived as divine judgment, and a willingness to bear the weight of his circumstances. In our own trials, whether self-inflicted or arising from external circumstances, we are called to a similar posture of humility and reliance on God's sovereign hand, trusting that even in the midst of tears, apparent defeat, and profound loss, God is actively at work, shaping our character, refining our faith, and ultimately working all things for His glory and our good.

Questions for Reflection

  • How does David's public display of grief challenge our modern tendencies to hide or suppress our pain and vulnerabilities?
  • In what specific ways might humility in the face of adversity, as exemplified by David, actually be a profound source of spiritual strength and growth?
  • Considering the far-reaching consequences of sin in David's life, what practical steps can we take in our own lives to avoid similar pitfalls and to seek genuine repentance and reconciliation when we have erred?

FAQ

Why did David choose to flee Jerusalem rather than fight Absalom within the city?

Answer: David's decision to flee Jerusalem, rather than defend it against Absalom, was likely a multifaceted choice rooted in both practical and spiritual considerations. Practically, a battle within the densely populated city walls would have resulted in immense bloodshed, widespread destruction, and untold suffering for the innocent inhabitants of Jerusalem. As a shepherd-king, David consistently demonstrated a deep concern for his people, and avoiding such a catastrophe would have been a primary motivation. Spiritually, David may have interpreted Absalom's rebellion as divine judgment for his own past sins, particularly his adultery with Bathsheba and the murder of Uriah (2 Samuel 12:10-11). His flight, therefore, could be seen as an act of humility, penitence, and submission to God's sovereign will, trusting that God would ultimately deliver him if it was His purpose, as he later expressed to Zadok concerning the Ark of the Covenant (2 Samuel 15:25-26).

What is the significance of Mount Olivet in this narrative and in broader biblical history?

Answer: Mount Olivet, more commonly known as the Mount of Olives, is profoundly significant in biblical history, serving as a recurring backdrop for pivotal events across both the Old and New Testaments. In 2 Samuel 15:30, it is the precise site of David's humiliating and sorrowful ascent as he flees Jerusalem, marking a profound low point in his reign and a public display of his brokenness and penitence. Its strategic location directly east of Jerusalem made it a natural escape route into the wilderness of Judah. Beyond this Old Testament event, the Mount of Olives is inextricably linked to the life and ministry of Jesus Christ. It was a place He frequently visited for prayer and teaching (Luke 21:37), the solemn location of the Garden of Gethsemane where He agonized in prayer before His crucifixion (Matthew 26:36-46), and ultimately, the very site from which He ascended into heaven after His resurrection (Acts 1:9-12). Prophecy also links it to His glorious second coming (Zechariah 14:4). Thus, David's sorrowful ascent foreshadows the greater suffering and ultimate triumph associated with this sacred and prophetic mountain.

CHRIST-CENTERED FULFILLMENT

The profound sorrow, public humiliation, and faithful loyalty depicted in King David's ascent of the Mount of Olives in 2 Samuel 15:30 find a powerful and poignant Christ-centered fulfillment in the life and ministry of Jesus. David, the earthly king, weeps as he flees his rebellious son, bearing the heavy weight of his own sin and its devastating consequences. Centuries later, on that very same Mount of Olives, Jesus, the true King of Israel and the sinless Son of God, would also weep, not for His own sin (for He had none), but for the sins of the world and the impending destruction of Jerusalem (Luke 19:41-44). The Mount of Olives became the place of His ultimate agony in Gethsemane, where He wrestled with the bitter cup of suffering, betrayed by one of His own disciples (Matthew 26:36-46). David's public humiliation and barefoot ascent foreshadow the ultimate humility of Christ, who "made himself nothing, taking the very nature of a servant" (Philippians 2:7), enduring betrayal, false accusations, and a shameful death on a cross for the sake of His rebellious people. Unlike David, whose kingdom was temporarily lost and who fled in sorrow, Jesus' suffering on Olivet and His subsequent crucifixion led to the establishment of an everlasting kingdom, culminating in His glorious ascension from that very mountain (Acts 1:9-12), assuring His eternal reign as the Lamb of God who takes away the sin of the world (John 1:29). His tears on Olivet were not for His own plight, but for the lost, and His suffering there secured eternal hope for all who believe.

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Commentary on 2 Samuel 15 verses 24–30

I. II. Main points1. 2. Sub-points

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, Sa2 15:24. 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, Sa2 15:25, Sa2 15:26. Abiathar was high priest (Kg1 2:35), but Zadok was his assistant, and attended the ark most closely, while Abiathar was active in public business, Sa2 15:24. 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 (Psa 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 (Sa2 15:25), 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, Job 23:15), 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 (Sa2 15:27), that is, a wise man, a man that can see into business and discern time and judgment: "Thou hast thy eyes in thy head (Ecc 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 (Sa2 15:28), 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, Sa2 15:30.

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 (Psa 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 (Psa 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, Psa 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, Ch2 32:26. To prevent suffering with sinners, let us sorrow with them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–30. Public domain.
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Cyril of JerusalemAD 386
Catechetical Lecture 2:12, 20
Again, after Absalom’s rebellion, when David was in flight, with many possible routes before him, he chose to make his escape by the Mount of Olives, as good as invoking in his own mind the Deliverer who should from there ascend into the heavens. And when Shimei cursed him bitterly he said, “Let him be.” For he knew that forgiveness is for those who forgive.… As, then, brothers, you have many examples of people who have sinned and then repented and been saved, do you also make confession to the Lord with all your heart, so as to receive pardon of all your sins of the time past and be accounted worthy of the heavenly gift and inherit the heavenly kingdom with all the saints in Christ Jesus, to whom be glory, world without end. Amen.
Salvian the PresbyterAD 500
THE GOVERNANCE OF GOD 2.5
According to the word of God, misfortunes were piled up from this time on. The father suffered long from the treachery of his son.…Is the spectacle of David’s flight to be added to this account? Of such a nature was the flight that such a great king, of so great a reputation, greater and more honored than all other kings in the world, fled from his people with but a few servants. In comparison with his recent state, he was indeed poor; in comparison with his customary entourage, he was indeed alone. He fled in fear, disgrace and sorrow, “walking,” says Scripture, “with head covered and barefoot.” He was a witness of his former estate, an exile from his former self, almost one who lives after his own death. He was cast down so low that he received the scorn of his own servants, which is grave, or their pity, which is graver still. Sheba fed him, and Shimei did not fear to curse him in public. He was so changed from his former self by God’s judgment that he, whom the entire world had once feared, was insulted to his face by a single enemy.
Richard ChallonerAD 1781
Weeping: David on this occasion wept for his sins, which he knew were the cause of all his sufferings.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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