2 Samuel 15:11

2Sa 15:11 And with Absalom went two hundred men out of Jerusalem, [that were] called; and they went in their simplicity, and they knew not any thing.

Ver. 11. And with Absalom went two hundred men out of Jerusalem.] These were, doubtless, the principal men of the city; and this was likewise done by the policy of Ahithophel, (1.) That the plot might be the better concealed, since such confiding men were invited; (2.) That other cities, thinking that Jerusalem was for Absalom, might the sooner be drawn to follow him also.

And they went in their simplicity.] So did many of our forefathers after Antichrist, by whom, being kept in gross ignorance, they had the happiness not to know those depths of Satan, that is, the chief and most pernicious corruptions of Popery, God’s providence so disposing, Ut sub Antichristi sacerdotibus Christi populus non accideret, as Hillary hath it, that the people of Christ should not perish under the priests of Antichrist.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 15:11. With Absalom went two hundred men that were called — That is, that were invited by him to feast with him on his sacrifice, and were such as he had picked out as fit for his purpose; principal persons of the city, no doubt, and of some reputation with the king and people. These he took with him that they might give a countenance to his undertaking, and cause the people at first to think that he was acting in all this by his father’s consent and approbation, as being now aged and infirm, and willing to resign the kingdom to his son. They went in their simplicity, and knew not anything — Of his design, but only went to attend him, and pay him respect as the king’s son, who did them the honour to invite them to a holy feast. It is no new thing for good men to be made use of by designing men, to put a colour on ill practices.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

And bid to his feast in Hebron.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

with Absalom went two hundred men . . . that were called--From their quality, reputation, and high standing, such as would create the impression that the king patronized the movement and, being aged and infirm, was willing to adopt his oldest and noblest son to divide with him the cares and honors of government.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Went two hundred men] These were probably soldiers, whom he supposed would be of considerable consequence to him. They had been seduced by his specious conduct, but knew nothing of his present design.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) Went in their simplicity.—The two hundred guests whom Absalom had invited to take part with him in his sacrifices, were doubtless prominent and influential citizens of Jerusalem. That they were entirely ignorant of Absalom’s purposes shows the extreme secrecy with which the affair was managed. Absalom, no doubt, hoped when he once had them at Hebron, to secure them for his side, or, failing this, forcibly to prevent their opposition. In any case it would appear to the people that they were with him, and he would thus secure additional prestige.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. two hundred men … that were called] Invited to the sacrificial feast as Absalom’s guests. In all probability they were men of distinction, and would naturally be regarded, both at Jerusalem and at Hebron, as accomplices in the conspiracy. No doubt Absalom hoped that many of them, finding themselves thus compromised, and seeing the number of his supporters, would decide to join him; or failing this, they might be held as hostages.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And with Absalom went two hundred men out of Jerusalem, that were called,.... Invited by him to go with him and partake of his peace offerings, as the payment of his vow in Hebron; part of which was made a feast of for his friends, whomsoever he should think fit to invite, as he did to the number of two hundred, and for the entertainment of whom a large provision ought to be made; the Jews (h) have a tradition, that he had leave of his father only to invite two to go with him, and that he asked two more unknown to the first, and so on, two after two, until they amounted to two hundred:

and they went in their simplicity; to partake of the feast of the peace offerings, to which they were invited; being quite harmless and upright in their intentions, having no thought of disloyalty and rebellion in their breasts:

and they knew not anything; of an intended conspiracy; howbeit, doubtless many of them were drawn into it when got thither; and as these may be supposed to be some of the principal men of Jerusalem, it was a great weakening of David's interest, and laid a considerable foundation for Absalom to begin upon.

(h) Bemidbar Rabba, sect. 9. fol. 194. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Design. Their hearts had been stolen, ver. 6. They only meant to do honour to the prince, but by no means to join in his rebellion, like the rest. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That were called; such as Absalom had picked out as fit for his purpose; such as were of some quality and reputation with the king and people, which would give a great countenance to his undertaking, and give occasion to people at first to think that this was done by his father’s consent or connivance, as being now aged, and infirm, and willing to resign the kingdom to him, as his eldest son, and the noblest too, as being descended from a king by both parents; and such as by their wisdom and interest in the people might have done David much service in this needful time; yet such as were not very martial men, nor likely with violence to oppose his proceedings. They knew not any thing concerning Absalom’s design.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Two hundred men… called — Persons who had been personally and privately invited or “bidden” to attend the sacrificial festival which he proposed to make at Hebron. Compare marginal references.

In their simplicity — In complete innocence, not knowing the designs of Absalom. This helped to hide from the inhabitants of Jerusalem the conspiracy of the prince.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Two hundred men. These, doubtless, were courtiers and men of rank, who were so accustomed to Absalom"s love of display, that, when called, that is, invited, they would go without suspicion. To Absalom their attendance was most important, not only because, being compromised, many would join him, and even all of them for a time be forced to yield obedience, but because they would make the people of Hebron suppose that Absalom had a powerful body of supporters at Jerusalem. It is quite possible that at Hebron, and generally in Judah, there was great discontent because David had left their tribe to choose a capital elsewhere, and because he did not show them any decided preference over the other tribes, whose good will he would rightly seek to conciliate. The existence of much jealousy between Judah and the ten tribes is plain from 2Sa_19:41-43.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Called - Such as Absalom had picked out as fit for his purpose; such as were of some reputation with the king and people, which would give a countenance to his undertaking, and give occasion to people at first to think that this was done by his father's consent, as being now aged, and infirm, and willing to resign the kingdom to him. It is no new thing, for good men to be made use of by designing men to put a colour upon ill practices.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

who were invited

This can be stated in active form. AT: "who he had invited" (See: Active or Passive)

went in their innocence

"went innocently"

he sent for Ahithophel

This means that he sent a messenger to go get Ahithophel and bring him back to him. AT: "he sent a messenger to go get Ahithophel who was" (See: Idiom)

Ahithophel

This is the name of a man. (See: How to Translate Names)

Giloh

This is the name of a place. (See: How to Translate Names)

translationWords

Jerusalem

innocent

sacrifice

David

advice

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Invited and leaving in innovence. It is explained in the Yerushalmi tractate of Sotah that he [Avsholom] requested of his father that he [Dovid] write [a document] for him that any two people that he request go with him, should go. He [proceeded] to show it [the document] to two people here and afterwords to two other people and in this way to many.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.