Absalom (), according to the Hebrew Bible, was an Israelite prince. Born to David and Maacah, who was from Geshur, he was the only full sibling of Tamar. He is described in the Hebrew Bible as being exceptionally beautiful, as is his sister. In the narrative of 2 Samuel 13, his sister Tamar takes refuge at his house after she is raped by their paternal half-brother Amnon (born to David and Ahinoam, who was from Jezreel); David is angered by the incident, but at first does nothing, as Amnon is his heir apparent. Infuriated by the rape and David's inaction, Absalom later kills Amnon and subsequently flees to Geshur, which is ruled by his and Tamar's maternal grandfather Talmai.
Following three years in exile, he returns to Israel and rallies popular support against the House of David. A war ensues when Absalom's rebels mobilize at Hebron and begin fighting David's army in an attempt to overthrow him, but their revolt ends in failure when Absalom is killed by David's nephew and army commander Joab during the Battle of the Wood of Ephraim. In the aftermath of his death, Absalom's sister is described as being left "a desolate woman in her brother's house" and the sole guardian of his orphaned daughter, who is also named Tamar.
Biblical narrative Background
Absalom, David's third son, by Maacah, was born in Hebron. Absalom was renowned for his beauty and long hair. David had three sons and one daughter, Tamar, who is described as a beautiful woman. From the language of 2 Samuel 18:18, Absalom states, "I have no son to keep my name in remembrance". It may be that his sons died before his statement, or, as Matthew Henry suggests, Absalom's three sons may have been born after his statement.
Aside from his daughter Tamar, Absalom had another daughter or granddaughter, Maacah, who later became the favorite wife of Rehoboam. Maacah was the mother of Abijah of Judah and the grandmother of Asa of Judah. She served as queen mother for Asa until he deposed her for idolatry.
Murder of Amnon
Absalom also had a sister named Tamar, who was raped by her half-brother Amnon, David's eldest son. Absalom waited two years after the rape for vengeance, sending his servants to murder a drunken Amnon at a feast to which Absalom had invited all of King David's sons.
After this murder, Absalom fled to his maternal grandfather Talmai, the king of Geshur. Not until three years later was Absalom fully reinstated in David's favour and finally returned to Jerusalem. (see Joab)
The revolt at Hebron In Jerusalem, Absalom built support for himself by speaking to those who came to King David for justice, saying, "See, your claims are good and right; but there is no one deputed by the king to hear you", perhaps reflecting flaws in the judicial system of the united monarchy. "If only I were the judge of the land! Then all who had a suit or cause might come to me, and I would give them justice." He made gestures of flattery by kissing those who bowed before him instead of accepting supplication. He "stole the hearts of the people of Israel".
After four years, he declared himself king, raised a revolt at Hebron, the former capital, and publicly raped his father's ten concubines. It is said that this was God punishing David for his sin with Bathsheba tenfold. All Israel and Judah flocked to him, leaving David to be attended only by the Cherethites and Pelethites and his former bodyguard, which had followed him from Gath. The priests Zadok and Abiathar remained in Jerusalem, and their sons Jonathan and Ahimaaz served as David's spies. Absalom reached the capital and consulted with the renowned Ahitophel (sometimes spelled Achitophel). It is also speculated that Ahitophel could have joined Absalom's cause as David had previously committed adultery with his granddaughter, Bathsheba.
David took refuge from Absalom's forces beyond the Jordan River. However, he took the precaution of instructing a servant, Hushai, to infiltrate Absalom's court and subvert it. Once in place, Hushai convinced Absalom to ignore Ahitophel's advice to attack his father while he was on the run, and instead to prepare his forces for a major attack. This gave David critical time to prepare his own troops for the battle. When Ahitophel saw that his advice was not followed, he committed suicide by hanging himself.
Battle of Ephraim's Wood A fateful battle was fought in the Wood of Ephraim (the name suggests a locality west of the Jordan) and Absalom's army was completely routed. When Absalom fled from David's army, his head was caught in the boughs of an oak tree as the mule he was riding ran beneath it. He was discovered there still alive by one of David's men, who reported this to Joab, the king's commander. Joab, accustomed to avenging himself, took this opportunity to even the score with Absalom. Absalom had once set Joab's field of barley on fire and then made Amasa Captain of the Host instead of Joab. Killing Absalom was against David's explicit command, "Beware that none touch the young man Absalom". Joab injured Absalom with three darts through the heart and Absalom was subsequently killed by ten of Joab's armor-bearers.
When David heard that Absalom was killed, although not how he was killed, he greatly sorrowed.
David withdrew to the city of Mahanaim in mourning, until Joab roused him from "the extravagance of his grief" and called on him to fulfill his duty to his people.
Memorial
Absalom had erected a monument near Jerusalem to perpetuate his name:
An ancient monument in the Kidron Valley near the Old City of Jerusalem, known as the Tomb of Absalom or Absalom's Pillar and traditionally identified as the monument of the biblical narrative, is now dated by modern archeologists to the first century AD. The Jewish Encyclopedia reports: "A tomb twenty feet high and twenty-four feet square, which late tradition points out as the resting-place of Absalom. It is situated in the eastern part of the valley of Kidron, to the east of Jerusalem. In all probability it is the tomb of Alexander Jannæus (Conder, in Hastings' Dict. Bible, article "Jerusalem", p. 597). It existed in the days of Josephus."Antiquities" vii. 10, § 3 However, archaeologists have now dated the tomb to the 1st century AD. In a 2013 conference, Professor Gabriel Barkay suggested that it could be the tomb of Herod Agrippa I, the grandson of Herod the Great, based in part on the similarity to Herod's newly discovered tomb at Herodium. For centuries, it was the custom among passers-by—Jews, Christians and Muslims—to throw stones at the monument. Residents of Jerusalem would bring their unruly children to the site to teach them what became of a rebellious son.
Rabbinic literature The explanation in Rabbinic literature about why Ahithophel had advised Absalom to act against his father: The Talmud speaks of this counsellor of David as "a man, like Balaam, whose great wisdom was not received in humility as a gift from heaven, and so became a stumbling block to him."Numbers Rabbah 22 He was "one of those who, while casting longing eyes upon things not belonging to them, also lose the things they possess."Tosefta, Sotah, 4:19 Accordingly, Ahithophel was granted access by Almighty God into the Divine powers of God. And being thus familiar with Divine wisdom and knowledge as imparted through the Holy Spirit, he was consulted as an oracle like the Urim and Thummim.2 Samuel 16:23, Yerushalmi Sanhedrin 10 (29a), Sukkah 53a et seq. "..and great as was his wisdom, it was equalled by his scholarship. Therefore, David did not hesitate to submit himself to his instruction, even though Ahithophel was a young man at his death, not more than thirty-three years old. The one thing lacking in him was sincere piety, which proved his undoing in the end, for it induced him to participate in Absalom's rebellion against David. Thus, he forfeited even his share in the world to come. To this dire course of action, he was misled by astrology and other signs, which he interpreted as prophecies of his kingship when in reality, they pointed to the royal destiny of his granddaughter Bath-sheba. Possessed by his erroneous belief, he cunningly urged Absalom to commit an unheard-of crime. Thus, Absalom would profit nothing by his rebellion, for, though he accomplished his father's ruin, he would yet be held to account and condemned to death for his violation of family purity, and the way to the throne would be clear for Ahithophel, the great sage in Israel."Legends of the Jews pp.62-67 The life and death of Absalom offered to the rabbis a welcome theme wherewith to warn the people against false ambition, vainglory, and unfilial conduct. The vanity with which he displayed his beautiful hair, the rabbis say, became his snare and his stumbling-block. "By his long hair the Nazirite entangled the people to rebel against his father, and by it he himself became entangled, to fall a victim to his pursuers".Mishnah Soṭah, i. 8 And again, elsewhere: "By his vile stratagem he deceived and stole three hearts, that of his father, of the elders, and finally of the whole nation of Israel, and for this reason three darts were thrust into his heart to end his treacherous life".Tosef., Soṭah, iii. 17 More striking is the following: "Did one ever hear of an oak-tree having a heart? And yet in the oak-tree in whose branches Absalom was caught, we read that upon its heart he was held up still alive while the darts were thrust through him.[Mek., Shirah, § 6] This is to show that when a man becomes so heartless as to make war against his own father, nature itself takes on a heart to avenge the deed."
"The knowledge that a part of Absalom's following sided with him in secret,--that, though he was pursued by his son, his friends remained true to him,--somewhat consoled David in his distress. He thought that in these circumstances, if the worst came to the worst, Absalom would at least feel pity for him. At first, however, the despair of David knew no bounds. He was on the point of worshipping an idol, when his friend Hushai the Archite approached him, saying: "The people will wonder that such a king should serve idols." David replied: "Should a king such as I am be killed by his own son? It is better for me to serve idols than that God should be held responsible for my misfortune, and His Name thus be desecrated." Hushai reproached him: "Why didst thou marry a captive?" "There is no wrong in that," replied David, "it is permitted according to the law." Thereupon Hushai: "But thou didst disregard the connection between the passage permitting it and the one that follows almost immediately after it in the Scriptures, dealing with the disobedient and rebellious son, the natural issue of such a marriage." Absalom's end was beset with terrors. When he was caught in the branches of the oak-tree, he was about to sever his hair with a sword stroke, but suddenly he saw hell yawning beneath him, and he preferred to hang in the tree to throwing himself into the abyss alive. Absalom's crime was, indeed, of a nature to deserve the supreme torture, for which reason he is one of the few Jews who have no portion in the world to come.