2 Samuel 15:7

KJV

¶ And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.

KJV (with Strong's)

And it came to pass after {H7093} forty {H705} years {H8141}, that Absalom {H53} said {H559} unto the king {H4428}, I pray thee, let me go {H3212} and pay {H7999} my vow {H5088}, which I have vowed {H5087} unto the LORD {H3068}, in Hebron {H2275}.

Complete Jewish Bible

At the end of forty years, Avshalom said to the king, "Please let me go to Hevron and fulfill the vow I made to ADONAI.

Berean Standard Bible

After four years had passed, Absalom said to the king, “Please let me go to Hebron to fulfill a vow I have made to the LORD.

American Standard Version

And it came to pass at the end of forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto Jehovah, in Hebron.

Commentary

### SUMMARY
2 Samuel 15:7 marks the cunning initiation of Absalom's rebellion against King David. Cloaked in a pretense of religious devotion, Absalom requests permission to travel to Hebron to fulfill a vow to the Lord. This seemingly pious act is, in reality, a meticulously planned deception designed to establish a base of operations for his coup, exploiting David's trust and laying the groundwork for a devastating civil war that would tear the kingdom apart.

### CONTEXT
* **Literary Context:** This verse serves as the critical turning point in the narrative of Absalom's rebellion, immediately following his systematic efforts to undermine King David's authority. Chapters 13 and 14 detail the events leading to Absalom's estrangement from David, including Amnon's rape of Tamar and Absalom's retaliatory murder of Amnon, which resulted in his three-year exile. Upon his return to Jerusalem and eventual, albeit strained, reconciliation with David, Absalom began a deliberate campaign to win the hearts of the people. He strategically positioned himself at the city gate, offering counsel and justice to those who felt unheard by the king, thereby actively "[stealing the hearts](/2_samuel/15-6 "2 Samuel 15:6 - Absalom Steals Hearts") of the men of Israel" ([2 Samuel 15:1-6](/2_samuel/15-1-6 "2 Samuel 15:1-6 - Absalom's Preparations for Rebellion")). Verse 7, therefore, is not an isolated incident but the culmination of this preparatory work, where Absalom presents a seemingly innocent and devout request to David, which is, in reality, a carefully orchestrated move to launch his revolt from a strategically significant location.
* **Historical & Cultural Context:** The setting is King David's reign, likely in Jerusalem, which he had established as his capital. Hebron, Absalom's chosen destination, held immense historical and cultural significance. It was David's first capital city, where he was anointed king over Judah ([2 Samuel 2:4](/2_samuel/2-4 "2 Samuel 2:4 - David Anointed King in Hebron")) and reigned for seven and a half years before conquering Jerusalem ([2 Samuel 5:5](/2_samuel/5-5 "2 Samuel 5:5 - David's Reign in Hebron and Jerusalem")). The practice of making and fulfilling vows to the LORD was a common and respected religious obligation in ancient Israel (cf. [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - The Law Concerning Vows")). Such vows were serious commitments, often made in times of distress or as expressions of gratitude, and their fulfillment was seen as a mark of piety. Absalom's shrewd use of this sacred custom as a cover for his political ambitions highlights his cunning manipulation of religious piety for personal gain. The political climate was ripe for unrest, possibly due to lingering discontent from David's past sins (e.g., the Bathsheba and Uriah affair in [2 Samuel 11](/2_samuel/11 "2 Samuel 11 - David and Bathsheba")) and the subsequent turmoil within his own family, which may have weakened public trust in his administration and made the populace susceptible to Absalom's deceptive charm.
* **Key Themes:** This verse powerfully contributes to several major themes within 2 Samuel and the broader biblical narrative. **Deception and Hypocrisy** are central, as Absalom uses a sacred religious obligation—paying a vow to the LORD—as a cunning cover for his treacherous political agenda. This highlights the danger of using spiritual acts for unholy purposes, a theme echoed in prophetic condemnations of outward religiosity without inward righteousness (e.g., [Isaiah 1:10-17](/isaiah/1-10-17 "Isaiah 1:10-17 - The Lord Rejects Empty Worship")). The theme of **Usurpation and Rebellion** is overtly introduced, as Absalom's request to go to Hebron is not merely about fulfilling a vow but about establishing a base for his rebellion against David's legitimate, God-ordained rule. His **Strategic Planning** is evident in the choice of Hebron, a city with historical and symbolic importance that could garner support from those loyal to older traditions or dissatisfied with David's current administration in Jerusalem. Finally, the verse tragically illustrates the **Exploitation of Parental Trust**, as King David, likely still hoping for a full reconciliation with his son after the events of [2 Samuel 14](/2_samuel/14 "2 Samuel 14 - Absalom's Return"), grants Absalom's request, unaware of the deep betrayal brewing beneath the surface.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **vow (Hebrew, _neder'_):** From the root `nâdar` (H5087), meaning "to promise (pos., to do or give something to God)," `neder` (H5088) refers to a promise made to God, or concretely, a thing promised. In ancient Israel, vows were solemn commitments, often made in exchange for divine favor or as expressions of devotion (e.g., the Nazirite vow in [Numbers 6:2](/numbers/6-2 "Numbers 6:2 - The Nazirite Vow")). Fulfilling a vow was considered a religious obligation and a mark of piety, while failure to do so was a serious offense ([Deuteronomy 23:21](/deuteronomy/23-21 "Deuteronomy 23:21 - Do Not Delay to Pay a Vow")). Absalom's claim to be fulfilling a vow to the LORD is a calculated act of hypocrisy, using a sacred religious duty as a deceptive cover for his treasonous intentions. This perversion of a holy act underscores his manipulative character and deep spiritual corruption.
* **pay (Hebrew, _shâlam'_):** A primitive root (H7999) meaning "to be safe (in mind, body or estate); figuratively, to be (causatively, make) completed; by implication, to be friendly; by extension, to reciprocate (in various applications)." In the context of a vow, "to pay" signifies the completion or fulfillment of a promise made to God, often involving an offering or sacrifice. Absalom's use of this term suggests he is completing a sacred obligation, lending an air of legitimacy and piety to his request. However, his true intention is not to "pay" or complete a spiritual commitment, but to initiate a rebellion, thereby perverting the very meaning of the word for his own treacherous purposes.
* **Hebron (Hebrew, _Chebrôwn'_):** From the root `cheber` (H2275), meaning "seat of association," Hebron was a significant city in Palestine. It held immense historical and symbolic importance for David and Israel. It was where David was first anointed king over Judah ([2 Samuel 2:4](/2_samuel/2-4 "2 Samuel 2:4 - David Anointed King in Hebron")) and reigned for seven and a half years before establishing Jerusalem as his capital ([2 Samuel 5:5](/2_samuel/5-5 "2 Samuel 5:5 - David's Reign in Hebron and Jerusalem")). By choosing Hebron as the site for his supposed vow-payment, Absalom strategically tapped into residual loyalties to the old capital and potentially appealed to those who felt marginalized by David's move to Jerusalem or were discontent with his rule. Its distance from Jerusalem also provided a measure of operational security for the initial stages of his rebellion, allowing him to gather support before David could react.

#### Verse Breakdown
* **"And it came to pass after forty years,"**: This phrase presents a significant textual challenge. While the Masoretic Text (MT) reads "forty years," the Septuagint (LXX), Syriac Peshitta, and the writings of Josephus consistently read "four years." Given that David's entire reign lasted forty years ([2 Samuel 5:4](/2_samuel/5-4 "2 Samuel 5:4 - David's Reign")), and Absalom's rebellion clearly occurs well within that period, "four years" is widely considered by biblical scholars to be the more historically plausible reading. This period likely refers to the time since Absalom's return from Geshur ([2 Samuel 14:28](/2_samuel/14-28 "2 Samuel 14:28 - Absalom's Return")) or his full reconciliation with David ([2 Samuel 14:33](/2_samuel/14-33 "2 Samuel 14:33 - David and Absalom Reconcile")), during which he meticulously built his popular support and planned his coup. It highlights the deliberate, long-term nature of his conspiracy, indicating that his rebellion was not a sudden impulse but a meticulously planned and executed scheme.
* **"that Absalom said unto the king,"**: This simple statement underscores the direct interaction between father and son, yet it is laden with dramatic irony. Absalom approaches David with a seemingly innocent and respectful request, masking his true, treacherous intentions. David, still hoping for genuine reconciliation and perhaps blinded by paternal affection, is susceptible to this deception, demonstrating the tragic vulnerability of a trusting parent. This interaction sets the stage for the profound betrayal that is about to unfold.
* **"I pray thee, let me go and pay my vow,"**: Absalom presents his request as a matter of religious duty and personal piety. The phrase "I pray thee" (Hebrew, _na'_), often translated as "please," adds a veneer of humility and respect to his appeal, making it difficult for the king to refuse without appearing to hinder religious observance. By framing his journey as the fulfillment of a sacred vow to the LORD, Absalom cleverly exploits David's own piety and reverence for divine obligations. This manipulation of spiritual language for worldly gain is a hallmark of Absalom's character, revealing his deep-seated hypocrisy.
* **"which I have vowed unto the LORD, in Hebron."**: This specifies the nature and location of the supposed vow. The mention of "the LORD" lends an air of spiritual legitimacy to his request, making it appear unassailable and beyond question. The choice of "Hebron" is strategically brilliant and deeply symbolic. It was David's first capital, a place of historical significance and potential lingering support for a new regime, especially among those who might have felt disenfranchised by David's move to Jerusalem. This location provides Absalom with a secure base to launch his coup, away from the immediate oversight of David's court, leveraging its historical gravitas for his rebellious cause.

#### Literary Devices
This verse is rich with literary devices that amplify its dramatic tension and thematic significance. **Irony** is paramount, as Absalom's outwardly pious request to fulfill a vow to the LORD is a complete façade for his rebellious and ungodly intentions. The very act of seeking divine approval serves as a cover for profound human treachery. This also exemplifies **Deception**, as Absalom masterfully manipulates his father's trust and religious sensibilities to achieve his nefarious political aims. The choice of Hebron is a powerful instance of **Symbolism**; it is not merely a geographical location but a place steeped in Davidic history and legitimacy, which Absalom seeks to usurp and redefine for his own rebellious narrative. Furthermore, the entire interaction serves as potent **Foreshadowing**, signaling the imminent and devastating civil war that will erupt from this seemingly innocuous request, leading to widespread suffering and the tragic downfall of Absalom himself. The king's unsuspecting agreement underscores the dramatic **Pathos** of the situation, as David unknowingly grants permission for the very act that will shatter his kingdom and family.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse powerfully illustrates the profound dangers of hypocrisy and the insidious nature of sin cloaked in religious garb. Absalom's actions reveal a heart utterly devoid of integrity, willing to pervert sacred obligations for personal gain and political ambition. The narrative underscores that outward displays of piety, such as making or fulfilling vows, are meaningless—and indeed, are an abomination—when they are not rooted in genuine devotion to God but are used as tools for manipulation and rebellion. This serves as a timeless warning against using spiritual acts for unholy purposes, reminding us that God sees beyond the outward appearance to the true intentions of the heart, for "the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart" ([1 Samuel 16:7](/1_samuel/16-7 "1 Samuel 16:7 - The Lord Looks at the Heart")). The tragic consequences that follow Absalom's deception highlight the destructive power of betrayal, both against human authority and against divine order, echoing the broader biblical theme that "what a man sows, that he will also reap" ([Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Sowing and Reaping")).

* [Proverbs 26:28](/proverbs/26-28 "Proverbs 26:28 - A Lying Tongue Hates Those It Wounds")
* [Matthew 23:27-28](/matthew/23-27-28 "Matthew 23:27-28 - Woes to the Scribes and Pharisees")
* [Psalm 55:20-21](/psalms/55-20-21 "Psalm 55:20-21 - The Treachery of a Friend")

### REFLECTION AND APPLICATION
Absalom's deceptive request in 2 Samuel 15:7 serves as a poignant mirror for self-examination, compelling us to consider the authenticity of our own religious practices and motivations. It challenges us to ask: Are our acts of worship, service, or commitment truly expressions of a heart devoted to God, or are they sometimes tainted by ulterior motives—seeking approval, gaining influence, or masking personal agendas? This verse calls us to cultivate a radical integrity where our inner life aligns with our outward expressions, understanding that true piety is not a performance but a posture of the heart before God. It also calls us to discernment, reminding us that not every seemingly pious request or action is pure. We are to be "wise as serpents and innocent as doves" ([Matthew 10:16](/matthew/10-16 "Matthew 10:16 - Be Wise as Serpents and Innocent as Doves")), understanding that spiritual language can be twisted for unholy ends, and that even seemingly good intentions can mask deep-seated sin. Ultimately, Absalom's tragic end, born from this deceptive beginning, underscores the futility and destructiveness of rebellion against God-ordained authority and the importance of genuine humility and submission to both divine and human authorities.

#### Questions for Reflection
* **In what areas of my life might I be tempted to use religious language or actions to mask less noble intentions or personal ambitions?**
* **How can I cultivate greater integrity between my outward spiritual practices and my inner motivations, ensuring my heart is truly devoted to God?**
* **What steps can I take to grow in discernment, recognizing genuine piety from manipulative pretense in myself and others, even when confronted with seemingly good intentions?**
* **How does Absalom's rebellion against David, a king chosen by God, reflect broader patterns of rebellion against divine authority in our own lives or society, and what are the consequences?**

### FAQ
**Why does the KJV say "forty years" when many scholars believe it should be "four years"?**

Answer: The discrepancy between "forty years" in the Masoretic Text (MT), which is the basis for the King James Version (KJV) and many other modern translations, and "four years" found in the Septuagint (LXX), Syriac Peshitta, and the writings of the Jewish historian Josephus, is a classic example of a textual variant. Scholars generally favor "four years" because David's entire reign was forty years ([2 Samuel 5:4](/2_samuel/5-4 "2 Samuel 5:4 - David's Reign")), and Absalom's rebellion clearly occurs within that timeframe. "Four years" likely refers to the period since Absalom's return from Geshur or his full reconciliation with David ([2 Samuel 14:28-33](/2_samuel/14-28-33 "2 Samuel 14:28-33 - Absalom's Return and Reconciliation")), during which he systematically built his support among the people. The "forty years" reading is considered by most to be a scribal error, possibly due to a misreading of similar-looking Hebrew letters or a copyist's mistake. Textual criticism helps us understand these variations and reconstruct the most probable original reading, providing a more accurate historical timeline for Absalom's plotting.

**What was the significance of Absalom choosing Hebron for his "vow"?**

Answer: Absalom's choice of Hebron was highly strategic and symbolic, not merely a convenient location. Hebron was David's first capital city, where he reigned over Judah for seven and a half years before conquering Jerusalem and establishing it as the capital for all Israel ([2 Samuel 2:4](/2_samuel/2-4 "2 Samuel 2:4 - David Anointed King in Hebron") and [2 Samuel 5:5](/2_samuel/5-5 "2 Samuel 5:5 - David's Reign in Hebron and Jerusalem")). By going to Hebron, Absalom was tapping into its historical legitimacy and potentially appealing to lingering tribal loyalties or discontent among those who might have felt marginalized by David's shift to Jerusalem. It provided him with a base of operations away from David's immediate oversight in Jerusalem, allowing him to gather support and launch his rebellion from a place with significant historical weight. This move was a calculated attempt to legitimize his usurpation in the eyes of the people by associating his coup with David's own beginnings as king, thus drawing on the city's symbolic power to bolster his claim to the throne.

### CHRIST-CENTERED FULFILLMENT
Absalom's deceptive vow in Hebron, cloaked in piety but fueled by rebellion, stands in stark contrast to the perfect obedience and genuine sacrifice of Jesus Christ, the true Son of David. Absalom sought to usurp a throne through manipulation and a false display of devotion, ultimately leading to death and division for himself and the nation. In contrast, Jesus, though rightfully King of Kings and Lord of Lords ([Revelation 19:16](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords")), did not cling to His divine prerogatives but "emptied himself, by taking the form of a servant" ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humiliation")). His "vow" was not a deceitful pretense but a solemn, unwavering commitment to do the Father's will, even to the point of death on a cross ([John 6:38](/john/6-38 "John 6:38 - Jesus Does the Father's Will")). While Absalom's actions brought a curse upon his house and the nation, Christ's perfect obedience and ultimate sacrifice in Jerusalem—the city David established as his capital—resulted in the forgiveness of sins and the establishment of an eternal kingdom of peace and righteousness ([Hebrews 10:10](/hebrews/10-10 "Hebrews 10:10 - Christ's Sacrifice Once for All")). Jesus is the true Lamb of God, who genuinely takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), fulfilling the true spirit of devotion that Absalom merely feigned. His reign is not built on deception or human ambition, but on truth, grace, and an everlasting covenant, bringing true justice and peace to all who believe ([Isaiah 9:7](/isaiah/9-7 "Isaiah 9:7 - The Everlasting Kingdom of the Messiah")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 58:4

Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as [ye do this] day, to make your voice to be heard on high.

2 Samuel 13:24

And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant.

2 Samuel 13:27

But Absalom pressed him, that he let Amnon and all the king's sons go with him.

Matthew 2:8

And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found [him], bring me word again, that I may come and worship him also.

Matthew 23:13

¶ But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are entering to go in.

Proverbs 21:27

¶ The sacrifice of the wicked [is] abomination: how much more, [when] he bringeth it with a wicked mind?

2 Samuel 13:38

So Absalom fled, and went to Geshur, and was there three years.