| 21. Linguistic Exegesis The verse begins with wayyōmer {וַיֹּ֤אמֶר | wayyōmer} ‘and he said,’ introducing direct speech from ʾăḥîṯōp̄el {אֲחִיתֹ֙פֶל֙ | ʾăḥîṯōp̄el}. The imperative bōʾ {בּ֚וֹא | bōʾ} ‘come in’ functions as a euphemistic command for sexual relations with p̄ileḡšê {פִּלַגְשֵׁ֣י | p̄ileḡšê} ‘concubines.’ The relative clause ʾăšer hinnîyaḥ lišmôr habbayit {אֲשֶׁ֥ר הִנִּ֖יחַ לִשְׁמ֣וֹר הַבָּ֑יִת | ʾăšer hinnîyaḥ lišmôr habbayit} specifies the concubines’ role as guardians of the royal residence. The coordinating phrase wəšāmaʿ kol-yisrāʾēl {וְשָׁמַ֤ע כָּל־יִשְׂרָאֵל | wəšāmaʿ kol-yisrāʾēl} anticipates the public reaction of all Israel. The clause kî nibʾaštā et-ʾăvîḵā {כִּֽי־נִבְאַ֣שְׁתָּ אֶת־אָבִ֔יךָ | kî nibʾaštā et-ʾăvîḵā} employs the Nifal perfect to express that Absalom has become abhorred by his father. The vav-consecutive Qal perfect wəḥāzqū yədēy kol-ʾăšer ʾittāḵ {וְחָזְקוּ יְדֵ֖י כָּל־אֲשֶׁ֥ר אִתָּֽךְ | wəḥāzqū yədēy kol-ʾăšer ʾittāḵ} conveys the strengthening of his supporters. The Hebrew clause order—command, justification, consequence—is preserved to maintain the rhetorical force of the counsel. |