2 Samuel 17:8

Translation
King James Version
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.
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KJV (with Strong's)
For, said H559 Hushai H2365, thou knowest H3045 thy father H1 and his men H582, that they be mighty men H1368, and they be chafed H4751 in their minds H5315, as a bear H1677 robbed H7909 of her whelps in the field H7704: and thy father H1 is a man H376 of war H4421, and will not lodge H3885 with the people H5971.
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Complete Jewish Bible
You know," continued Hushai, "that your father and his men are powerful men, and that they are as bitter as a bear deprived of her cubs in the wild. Moreover, your father is a military man, and he won't camp with the rest of the people -
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Berean Standard Bible
He continued, “You know your father and his men. They are mighty men, and as fierce as a wild bear robbed of her cubs. Moreover, your father is a man of war who will not spend the night with the troops.
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American Standard Version
Hushai said moreover, Thou knowest thy father and his men, that they are mighty men, and they are 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.
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World English Bible Messianic
Hushai said moreover, “You know your father and his men, that they are mighty men, and they are fierce in their minds, like a bear robbed of her cubs in the field. Your father is a man of war, and will not lodge with the people.
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Geneva Bible (1599)
For, said Hushai, thou knowest thy father, and his men, that they be strong men, and are chafed in minde as a beare robbed of her whelps in the fielde: also thy father is a valiant warrier, and will not lodge with the people.
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Young's Literal Translation
And Hushai saith, `Thou hast known thy father and his men, that they are heroes, and they are bitter in soul as a bereaved bear in a field, and thy father is a man of war, and doth not lodge with the people;
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See also
Hosea 13:81 Samuel 16:18Daniel 7:5Proverbs 17:12Hebrews 11:32Hebrews 11:342 Kings 2:24
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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
The Defeat of Absalom
The Defeat of Absalom View full PDF

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In the KJVVerse 8,458 of 31,102

Study This Verse

SUMMARY

In 2 Samuel 17:8, Hushai the Archite, acting as a strategic double agent, masterfully presents a terrifying and formidable portrait of King David and his loyal warriors to Absalom. This verse is a crucial component of Hushai's deceptive counsel, designed to undermine Ahithophel's militarily sound advice for an immediate, swift pursuit. By vividly emphasizing David's seasoned military prowess, the desperate and primal rage of his "mighty men" likened to a bear protecting her cubs, and David's cunning as a "man of war" who would never be caught unawares, Hushai skillfully instills fear and hesitation in Absalom, thereby gaining invaluable time for David to escape and regroup.

CONTEXT

  • Literary Context: This verse is intricately woven into the dramatic narrative of Absalom's rebellion against his father, King David, spanning from 2 Samuel 15 through 2 Samuel 18. Following Absalom's successful coup and David's hurried flight from Jerusalem, Ahithophel, David's former trusted counselor who had defected, offered what was considered divinely inspired advice: an immediate, decisive pursuit of David with 12,000 men to strike him down before he could consolidate his forces. However, David had strategically sent Hushai back to Jerusalem with the explicit mission to "frustrate the counsel of Ahithophel" (2 Samuel 15:34). Hushai's elaborate counter-proposal, detailed in 2 Samuel 17:7-13, is a brilliant piece of psychological manipulation designed to appeal to Absalom's ego and inexperience, ultimately granting David the vital time needed to cross the Jordan River to safety. Verse 8 serves as the potent opening argument in this persuasive and ultimately deceptive speech.
  • Historical & Cultural Context: The setting is ancient Israel, a society where military leadership, strategic acumen, and battlefield prowess were paramount, particularly for a king. David himself had risen to prominence as a legendary warrior, from his iconic defeat of Goliath (1 Samuel 17) to his celebrated military victories, leading to the popular refrain, "Saul has slain his thousands, and David his ten thousands" (1 Samuel 18:7). His "mighty men" were not merely soldiers but a renowned elite fighting force, celebrated for their extraordinary feats, unwavering loyalty, and formidable skill (2 Samuel 23:8-39). Absalom, while charismatic and popular, lacked his father's extensive military experience and battlefield shrewdness. The cultural understanding of a "man of war" encompassed not just combat skill, but strategic cunning, resilience, and the ability to inspire fierce loyalty or terror. The vivid simile of a "bear robbed of her whelps" would have resonated deeply within an agrarian society familiar with the raw, protective fury of wild animals, particularly a mother bear, which was a widely recognized symbol of desperate and unstoppable rage.
  • Key Themes: This verse powerfully contributes to several overarching themes within the book of 2 Samuel. Firstly, it underscores David's enduring military prowess and formidable reputation, even when in exile and seemingly vulnerable, highlighting why he remained such a formidable opponent. Secondly, it brilliantly showcases the theme of strategic deception and psychological warfare, as Hushai masterfully manipulates Absalom's perceptions and fears to achieve his objective, demonstrating that the conflict was not merely a clash of armies but a battle of wits and wills. Thirdly, and most profoundly, it subtly points to God's sovereign hand in human affairs. While Hushai's counsel appears to be a brilliant human maneuver, the broader narrative explicitly declares that "the Lord had purposed to frustrate the good counsel of Ahithophel, so that the Lord might bring disaster on Absalom" (2 Samuel 17:14). Thus, Hushai's words, though deceptive in their immediate intent, ultimately serve as an instrument of divine providence, ensuring David's survival and the ultimate downfall of Absalom, thereby preserving the sacred Davidic covenant.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Mighty men (Hebrew, gibbôwr', H1368): This term refers to powerful warriors, champions, or valiant men. In the context of David's reign, the "mighty men" were a specific, highly elite, and fiercely loyal group of seasoned fighters who had stood with David through countless campaigns and adversities. Hushai uses this term to evoke their legendary status and formidable reputation, suggesting a force not easily defeated.
  • Chafed in their minds (Hebrew, mar-nephesh', H4751): A combination of H4751 (bitter) and H5315 (soul/mind), this phrase literally means "bitter of soul" or "bitter in spirit." It conveys a profound sense of exasperation, distress, and intense anger. When applied to warriors, it describes a state of deep emotional anguish and resentment, leading to a desperate, unyielding determination. Hushai employs this to imply a dangerous, cornered ferocity, where David's men, feeling they have nothing left to lose, would fight with extreme, almost irrational, intensity.
  • Man of war (Hebrew, ʼîysh_ _milchâmâh', H376): A combination of H376 (man) and H4421 (war), this is a title of high respect and fear, denoting someone who is not merely a soldier but a master of warfare—experienced, cunning, strategically astute, and battle-hardened. David had earned this title through decades of military campaigns. Hushai uses this term to remind Absalom of David's formidable personal reputation and to suggest that he would be prepared for any ambush, making a surprise attack futile.

Verse Breakdown

  • "For, said Hushai, thou knowest thy father and his men, that they [be] mighty men,": Hushai begins his counter-argument by appealing to Absalom's existing knowledge and perception of David. He presumes Absalom is already aware of David's formidable reputation and the legendary status of his elite warriors, the "mighty men." This opening establishes a common ground and subtly validates Absalom's potential underlying fears, making the subsequent, more alarming arguments more credible and palatable.
  • "and they [be] chafed in their minds, as a bear robbed of her whelps in the field:": This clause forms the psychological core of Hushai's strategy. He describes David's men as being in a profound state of bitterness and desperate rage due to their forced exile and the rebellion. The vivid simile of a mother bear whose cubs have been taken away paints a visceral picture of an animal driven to an uncontrollable, ferocious, and utterly relentless fury. This imagery suggests that David's men, feeling cornered and having lost everything, would fight with unparalleled intensity and a complete disregard for their own lives, making them incredibly dangerous and unpredictable.
  • "and thy father [is] a man of war, and will not lodge with the people.": Hushai concludes by reiterating David's personal military prowess and cunning. Calling him a "man of war" emphasizes his vast experience, strategic mind, and proven ability to anticipate and evade attacks. The phrase "will not lodge with the people" suggests that David, being a seasoned commander, would be too clever to be caught sleeping among his main forces. He would undoubtedly take precautions, perhaps hiding in a secure, unknown location, making a swift, targeted strike against him virtually impossible. This final point further undermines Absalom's confidence in Ahithophel's plan for a quick victory.

Literary Devices

Hushai's speech in this verse is a masterful display of Rhetoric and Psychological Warfare. He skillfully employs Ethos by appealing to Absalom's existing knowledge and respect for David's established reputation, thereby lending credibility to his own claims. He then uses Pathos to evoke profound fear and doubt in Absalom regarding the desperate ferocity of David and his men. The most striking and memorable device is the Simile: "as a bear robbed of her whelps in the field." This powerful comparison vividly illustrates the intense, primal, and unstoppable rage of David and his cornered forces, tapping into a universal understanding of protective fury. This Imagery is designed to create a visceral sense of dread and to make the idea of confronting David's desperate men seem suicidal. Furthermore, Hushai subtly uses Hyperbole to exaggerate the danger, painting a picture of an invincible, enraged force, thereby making Ahithophel's swift strike seem reckless and ill-conceived. His entire argument is a sophisticated form of Strategic Deception, meticulously crafted to mislead Absalom and buy David crucial time.

THEOLOGICAL AND THEMATIC CONNECTIONS

This passage, while detailing a complex human conflict and a cunning maneuver, resonates deeply with the overarching biblical theme of God's sovereignty over human plans. Hushai's deceptive counsel, though born of human strategy and political intrigue, is explicitly stated to be an instrument of divine will. The narrative reveals that the Lord "had purposed to frustrate the good counsel of Ahithophel, so that the Lord might bring disaster on Absalom" (2 Samuel 17:14). This demonstrates that even in the midst of rebellion, human machinations, and apparent chaos, God remains the ultimate orchestrator of events, guiding outcomes to fulfill His eternal purposes and preserve His chosen king and covenant promises. It powerfully underscores the truth that "Many are the plans in a person's heart, but it is the Lord's purpose that prevails" (Proverbs 19:21).

REFLECTION AND APPLICATION

Hushai's cunning counsel in this verse serves as a profound reminder of the multifaceted nature of wisdom and the critical importance of discernment. Absalom, despite having Ahithophel's militarily sound and highly regarded advice, chose Hushai's more appealing but ultimately fatal counsel. This highlights the perennial danger of making decisions based on what sounds good, flatters one's ego, or aligns with one's pre-existing desires, rather than on objective truth, sound judgment, and humble seeking of wisdom. For believers, this narrative stresses the profound need to seek divine wisdom, which is described as "first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere" (James 3:17). It also encourages us to recognize that even in desperate or seemingly chaotic circumstances, God can work through unexpected and even humanly deceptive means—when it serves His ultimate, righteous purposes—to protect His people and advance His kingdom. We are called to cultivate discernment, to be "wise as serpents and innocent as doves" (Matthew 10:16), carefully weighing counsel and seeking guidance that aligns with God's character and truth, rather than merely what is palatable or self-serving.

Questions for Reflection

  • How do I discern between counsel that appeals to my desires and counsel that is truly wise and beneficial, especially when faced with difficult decisions?
  • In what areas of my life might I be prone to underestimating the "chafed" or desperate state of others, or conversely, overestimating my own strength and invulnerability?
  • How does understanding God's ultimate sovereignty in this narrative encourage or challenge my approach to strategic planning, decision-making, and trust in divine providence?

FAQ

Why did Absalom listen to Hushai's advice over Ahithophel's, especially since Ahithophel was so highly regarded?

Answer: Absalom chose Hushai's advice for several compelling reasons, primarily due to Hushai's masterful psychological manipulation and Absalom's own vanity and inexperience. Ahithophel's counsel was militarily sound and would likely have led to David's swift defeat. However, Hushai's counter-proposal appealed directly to Absalom's desire for personal glory and a grand, decisive victory. Hushai suggested gathering a massive army from all Israel, with Absalom personally leading it, which would have resonated deeply with Absalom's ego and ambition (2 Samuel 17:11). Furthermore, Hushai skillfully painted a terrifying picture of David and his "mighty men" as desperate, cornered, and incredibly dangerous, making Ahithophel's immediate pursuit seem reckless and potentially costly. This instilled fear and hesitation in Absalom, who lacked David's extensive battlefield experience. Ultimately, the Bible explicitly states that "the Lord had purposed to frustrate the good counsel of Ahithophel, so that the Lord might bring disaster on Absalom" (2 Samuel 17:14), indicating divine intervention in Absalom's decision-making to achieve God's sovereign purposes.

CHRIST-CENTERED FULFILLMENT

While 2 Samuel 17:8 vividly portrays David as a formidable "man of war" and his loyal followers as fiercely protective and enraged, this image ultimately points to a greater reality found in Jesus Christ. David, though a chosen king and valiant warrior, was a flawed human figure, often fleeing from his enemies. Jesus, however, is the ultimate "man of war" in a spiritual sense, not against flesh and blood, but against sin, death, and the principalities and powers of darkness (Ephesians 6:12). He is the true Shepherd who fiercely protects His flock, exhibiting a divine, protective "rage" against anything that threatens His beloved sheep, far surpassing the instinct of a "bear robbed of her whelps." His journey to the cross, where He defeated sin and death, demonstrates His ultimate strategic cunning and unwavering resolve, not to save His own life, but to lay it down for the salvation of many (Mark 10:45). Unlike David who fled, Jesus willingly confronted His enemies, demonstrating supreme power and authority even in His vulnerability, causing His captors to fall back at His mere declaration, "I am He" (John 18:4-6). He is the true King whose plans cannot be frustrated by human counsel or rebellion, for He is "the Alpha and the Omega, the first and the last, the beginning and the end" (Revelation 22:13), and His kingdom is eternal and unshakable.

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Commentary on 2 Samuel 17 verses 1–14

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Absalom is now in peaceable possession of Jerusalem; the palace-royal is his own, as are the thrones of judgment, even the thrones of the house of David. His good father reigned in Hebron, and only over the tribe of Judah, above seven years, and was not hasty to destroy his rival; his government was built upon a divine promise, the performance of which he was sure of in due time, and therefore he waited patiently in the mean time. But the young man, Absalom, not only hastens from Hebron to Jerusalem, but is impatient there till he has destroyed his father, cannot be content with his throne till he has his life; for his government is founded in iniquity, and therefore feels itself tottering and thinks itself obliged to do every thing with violence. That so profligate a wretch as Absalom should aim at the life of so good a father is not so strange (there are here and there monsters in nature); but that the body of the people of Israel, to whom David had been so great a blessing in all respects, should join with him in his attempt, is very amazing. But their fathers often mutinied against Moses. The best of parents, and the best of princes will not think it strange if they be made uneasy by those who should be their support and joy, when they consider what sons and what subjects David himself had.

David and all that adhered to him must be cut off. This was resolved, for aught that appears, nemine contradicente - unanimously. None durst mention his personal merits, and the great services done to his country, in opposition to this resolve, nor so much as ask, "Why, what evil has he done to forfeit his crown, much less his head?" None durst propose that his banishment should suffice, for the present, nor that agents should be sent to treat with him to resign the crown, which, having so tamely quitted the city, they might think he would easily be persuaded to do. It was not long since that Absalom himself fled for a crime, and David contented himself with his being an exile, though he deserved death, nay, he mourned and longed for him; but so perfectly void of all natural affection is this ungrateful Absalom that he eagerly thirsts after his own father's blood. It is past dispute that David must be destroyed; all the question is how he may be destroyed.

I. Ahithophel advises that he be pursued immediately, this very night, with a flying army (which he himself undertakes the command of), that the king only be smitten and his forces dispersed, and then the people that were now for him would fall in with Absalom of course, and there would not be such a long war as had been between the house of Saul and David: The man whom thou seekest is as if all returned, Sa2 17:1-3. By this it appears that Absalom had declared his design to be upon David's life, and Ahithophel concurs with him in it. Smite the shepherd, and the sheep will be scattered, and be an easy prey to the wolf. Thus he contrives to include the war in a little compass, by fighting neither with small nor great but the king of Israel only, and to conclude it in a little time, by falling upon him immediately. Nothing could be more fatal to David than the taking of these measures. It was too true that he was weary and weak-handed, that a little thing would make him afraid, else he would not have fled from his house upon the first alarm of Absalom's rebellion; it was probable enough that upon a fierce attack, especially in the night, the small force he had would be put into confusion and disorder, and it would bean easy thing to smite the king only, and then the business would be done, the whole nation would be reduced, of course, and all the people, says he, shall be in peace. See how a general ruin is called by usurpers a general peace; but thus the devil's palace is in peace, while he, as a strong man armed, keeps it. Compare with this the plot of Caiaphas (that second Ahithophel) against the Son of David, to crush his interest by destroying him. Let that one man die for the people, Joh 11:50. Kill the heir, and the inheritance shall be ours, Mat 21:38. But the counsel of them both was turned into foolishness. Yet the children of light may, in their generation, learn wisdom from the children of this world. What our hand finds to do let us do quickly, and with all our might. It is prudence to be vigorous and expeditious, and not to lose time, particularly in our spiritual warfare. If Satan flee from us, let us follow our blow. Those that have quarrelled with crowned heads have generally observed the decorum of declaring only against their evil counsellors, and calling them to an account (The king himself can do no wrong, it is they that do it); but Absalom's bare-faced villany strikes at the king directly, nay, at the king only; for (would you think it?) this saying, I will smite the king only, pleased Absalom well (Sa2 17:4), nor had he so much sense of humor and virtue left him to pretend to startle at it or even to be reluctant in this barbarous and monstrous resolution. What good can stand before the heat of a furious ambition?

II. Hushai advises that they be not too hasty in pursuing David, but take time to draw up all their force against him, and to overpower him with numbers, as Ahithophel had advised to take him by surprise. Now Hushai, in giving this counsel, really intended to serve David and his interest, that he might have time to send him notice of his proceedings, and that David might gain time to gather an army and to remove into those countries beyond Jordan, in which, lying more remote, Absalom had probably least interest. Nothing would be of greater advantage to David in this juncture than time to turn himself in; that he may have this, Hushai counsels Absalom to do nothing rashly, but to proceed with caution and secure his success by securing his strength. Now,

1.Absalom gave Hushai a fair invitation to advise him. All the elders of Israel approved of Ahithophel's counsel, yet God overruled the heart of Absalom not to proceed upon it, till he had consulted Hushai (Sa2 17:5): Let us hear what he saith. Herein he thought he did wisely (two heads are better than one), but God taketh the wise in their own craftiness. See Mr. Poole's note on this.

2.Hushai gave very plausible reasons for what he said.

(1.)He argued against Ahithophel's counsel, and undertook to show the danger of following his advice. It is with modesty, and all possible deference to Ahithophel's settled reputation, that he begs leave to differ from him, Sa2 17:7. He acknowledges that the counsel of Ahithophel is usually the best, and such as may be relied on; but, with submission to that noble peer, he is of opinion that his counsel is not good at this time, and that it is by no means safe to venture so great a cause as that in which they are now engaged upon so small a number, and such a hasty sally, as Ahithophel advises, remembering the defeat of Israel before Ai, Jos 7:4. It has often proved of bad consequence to despise an enemy. See how plausibly Hushai reasoned. [1.] He insisted much upon it that David was a great soldier, a man of great conduct, courage, and experience; all knew and owned this, even Absalom himself: "Thy father is a man of war (Sa2 17:8), a mighty man (Sa2 17:10), and not so weary and weak-handed as Ahithophel imagines. His retiring from Jerusalem must be imputed, not to his cowardice, but his prudence." [2.] His attendants, though few, were mighty men (Sa2 17:8), valiant men (Sa2 17:10), men of celebrated bravery and versed in all the arts of war. Ahithophel, who perhaps had worn the gown more than the sword, would find himself an unequal match for them. One of them would chase a thousand. [3.] They were all exasperated against Absalom, who was the author of all this mischief, were chafed in their minds, and would fight with the utmost fury; so that, what with their courage, and what with their rage, there would be no standing before them, especially for such raw soldiers as Absalom's generally were. Thus did he represent them as formidable as Ahithophel had made them despicable. [4.] He suggested that probably David and some of his men would lie in ambush, in some pit, or other close place, and fall upon Absalom's soldiers before they were aware the terror of which would put them to flight; and the defeat, though but of a small party, would dispirit all the rest, especially their own consciences at the same time accusing them of treason against one that, they were sure, was not only God's anointed, but a man after his own heart, Sa2 17:9. "It will soon be given out that there is a slaughter among Absalom's men, and then they will all make the best of their way, and the heart of Ahithophel himself, though now it seems like the heart of a lion, will utterly melt. In short, he will not find it so easy a matter to deal with David and his men as he thinks it is; and, if he be foiled, we shall all be routed."

(2.)He offered his own advice, and gave his reasons; and, [1.] He counselled that which he knew would gratify Absalom's proud vain-gloriuos humour, though it would not be really serviceable to his interest. First, He advised that all Israel should be gathered together, that is, the militia of all the tribes. His taking it for granted that they are all for him, and giving him an opportunity to see them all together under his command, would gratify him as much as any thing. Secondly, He advises that Absalom go to battle in his own person, as if he looked upon him to be a better soldier than Ahithophel, more fit to give command and have the honour of the victory, insinuating that Ahithophel had put a slight upon him in offering to go without him. See how easy it is to betray proud men, by applauding them, and feeding their pride. [2.] He counselled that which seemed to secure the success, at last, infallibly, without running any hazard. For, if they could raise such vast numbers as they promised themselves, wherever they found David they could not fail to crush him. First, If in the field, they should fall upon him, as the dew that covers the face of the ground, and cut off all his men with him, Sa2 17:12. Perhaps Absalom was better pleased with the design of cutting off all the men that were with him, having a particular antipathy to some of David's friends, than with Ahithophel's project of smiting the king only. Thus Hushai gained his point by humouring his revenge, as well as his pride. Secondly, If in a city, they need not fear conquering him, for they should have hands enough, if occasion were, to draw the city itself into its river with ropes, Sa2 17:13. This strange suggestion, how impracticable soever, being new, served for an amusement, and recommended itself by pleasing the fancy, for they would all smile at the humour of it.

(3.)By all these arts, Hushai gained not only Absalom's approbation of his advice, but the unanimous concurrence of this great counsel of war; they all agreed that the counsel of Hushai was better than the counsel of Ahithophel, Sa2 17:14. See here, [1.] How much the policy of man can do; If Hushai had not been there, Ahithophel's counsel would certainly have prevailed; and, though all had given their opinion, nothing could be really more for Absalom's interest than that which he advised; yet Hushai, with his management, brings them all over to his side, and none of them are aware that he says all this in favour of David and his interest, but all say as he says. See how the unthinking are imposed upon by the designing part of mankind; what tools, what fools, great men make of one another by their intrigues; and what tricks there are often in courts and councils, which those are happiest that are least conversant with. [2.] See how much more the providence of God can do. Hushai managed the plot with dexterity, yet the success is ascribed to God, and his agency on the minds of those concerned: The Lord had appointed to defeat the good counsel of Ahithophel. Be it observed, to the comfort of all that fear God, he turns all men's hearts as the rivers of water, though they know not the thoughts of the Lord. He stands in the congregation of the mighty, has an overruling hand in all counsels and a negative voice in all resolves, and laughs at men's projects against his anointed.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
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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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