Original Word: אֲבִישָׁלוֹם
Part of Speech: Proper Name Masculine
Transliteration: Abiyshalowm
Pronunciation: ah-bee-shah-lohm
Phonetic Spelling: (ab-ee-shaw-lome')
KJV: Abishalom, Absalom
NASB: Absalom, Absalom's, Abishalom
Word Origin: [from H1 (אָב - father) and H7965 (שָׁלוֹם שָׁלוֹם - peace)]

1. father of peace (i.e. friendly)
2. Abshalom, a son of David
3. (also, the fuller form) a later Israelite

Abishalom, Absalom

Or (shortened) babshalowm {ab-shaw- lome'}; from 'ab and shalowm; father of peace (i.e. Friendly); Abshalom, a son of David; also (the fuller form) a later Israelite -- Abishalom, Absalom.

see HEBREW 'ab

see HEBREW shalowm

Word Origin
from ab and shalom
Definition
"my father is peace," two Isr.
NASB Translation
Abishalom (2), Absalom (104), Absalom's (4).

אֲבִישָׁלוֺם proper name, masculine (my father is peace; accusative to Lag^{BN 75} = (בֶּן) אֲבֶן + שָׁלֹם, compare ᵐ5 Ἀβεσσαλωμ) — ׳א 1 Kings 15:2,10 = אַבְשָׁלוֺם 2 Samuel 3:3 +, 2 Chronicles 11:20,21, אַבְשָׁלֹם 2 Samuel 13:14 #NAME?

1 Rehoboam's father-in-law 1 Kings 15:2,10; 2Chronicles 11:20,21.

2 3rd son of David 2 Samuel 3:3; 2 Samuel 13:1 90t. 2Samuel (insert 2 Samuel 13:27 ᵐ5 Th We compare Dr; strike out 2 Samuel 13:38 Dr compare We), + 1 Kings 1:6; 1 Kings 2:7,28; 1 Chronicles 3:2; Psalm 3:1.

Meaning and Thematic Irony

The name אֲבִישָׁלוֹם, “father of peace,” stands in stark contrast to the violent and divisive life of its best-known bearer, Absalom the son of David. Scripture repeatedly uses Absalom’s account to illustrate the tragedy that results when outward attractiveness, unbridled ambition, and unchecked vengeance supplant covenant loyalty and submission to the Lord.

Birth and Lineage

• Third son of David, born in Hebron to Maacah, daughter of Talmai king of Geshur (2 Samuel 3:3).
• Siblings: Full sister Tamar; half-brothers Amnon (David’s firstborn) and Solomon, among others.
• Through his daughter Maacah he became maternal grandfather of King Abijam (Abijah) and great-grandfather of King Asa (1 Kings 15:2, 10; 2 Chronicles 11:20–22). Thus Absalom’s line continued in the southern kingdom for multiple generations.

Beauty and Public Image

“Now in all Israel there was no one as handsome as Absalom… From the sole of his foot to the crown of his head there was no flaw in him” (2 Samuel 14:25). His luxuriant hair (14:26) became a national symbol of charm—and, later, the very snare that brought him down. Scripture uses his attractiveness to warn that external glory can mask deep spiritual decay.

The Tamar–Amnon Crisis and Blood Revenge

When Amnon violated Tamar (2 Samuel 13:1–14), David was “furious” (13:21) yet failed to act decisively. Absalom bided his time, invited the king’s sons to Baal-hazor, and murdered Amnon at a feast (13:23–29). The episode highlights the personal cost of David’s earlier sins (cf. 12:10–12) and exposes the poison of unresolved injustice in a covenant community.

Exile in Geshur and Conditional Restoration

Absalom fled to his maternal grandfather’s realm for three years (13:38). Through the intercession of Joab and the wise woman of Tekoa, David allowed him to return to Jerusalem but barred him from court for two more years (14:24). The half-hearted reconciliation foreshadowed later revolt; sin left unresolved fermented into open rebellion.

Crafting a Popular Movement

Standing beside the gate, Absalom “stole the hearts of the men of Israel” (15:6) by promising personal attention and swift justice. Under the guise of a vow in Hebron he launched a coup, taking with him two hundred unsuspecting Jerusalem nobles (15:7–11) and the seasoned counselor Ahithophel (15:12). His political genius exploited long-standing tribal grievances and David’s perceived negligence.

David’s Flight and the Psalms

David crossed the Kidron Valley with loyal priests and mighty men (15:23; Psalm 3 superscription). Psalm 3 and possibly Psalm 63 preserve the king’s internal dialogue during exile, modeling trust under hostile insurrection and offering believers a template for prayer amid betrayal.

Counter-Counsel and Divine Providence

Ahithophel’s advice—“Strike down the king alone” (17:2)—would likely have succeeded, but the Lord ordained the counsel of Hushai to “frustrate the good counsel of Ahithophel” (17:14). God’s sovereignty over political machinations is unmistakable: He protects His covenant promise to David despite David’s prior failures.

Battle in the Forest of Ephraim

Absalom’s forces were routed; “the forest devoured more people that day than the sword” (18:8). His famous hair snagged in a terebinth (18:9), fulfilling the irony of external glory becoming fatal weakness. Joab ignored David’s explicit orders, drove three javelins through Absalom’s heart, and had armor-bearers finish the task (18:14–15).

David’s Lament

“O my son Absalom… Would I had died instead of you!” (18:33). The cry reveals David’s paternal love, his regret over earlier passivity, and a messianic echo of substitution. Yet David could not actually die for Absalom’s sin; only the greater Son of David would achieve that substitutionary role.

Pillar and Tomb

“During his lifetime Absalom had set up for himself a pillar in the King’s Valley” (18:18). The monument stands as a silent testament to self-promotion versus covenant obedience. Later Jewish tradition associated a tomb in the Kidron with Absalom, reminding generations of Israel’s youth not to rebel against their fathers.

Legacy in the Monarchy

While Absalom perished without peace, his daughter Maacah became queen mother twice over. The Chronicler notes Rehoboam’s affection for her (2 Chronicles 11:21); yet Asa eventually removed her from queenship for idolatry (1 Kings 15:13). The narrative warns that unresolved compromise in one generation can resurface in another.

Absalom in Later Scripture

• 1 Kings 1:6—Absalom is a benchmark of unbridled ambition when describing Adonijah.
• Psalm 3—conveys the spiritual battle behind political upheaval.
• Prophetic resonance—Ezekiel 17 and Zechariah 13 echo themes of treachery and shepherding that recall Absalom’s revolt.
• Typology—Absalom foreshadows the antichrist figure: charismatic, usurping, ultimately destroyed by divine decree, while the rightful king is vindicated.

Pastoral and Theological Applications

1. Parental Responsibility: David’s indulgence and delay fostered a seedbed for rebellion.
2. Outward Versus Inward: Physical beauty and civil charisma cannot substitute for covenant faithfulness.
3. Sovereignty and Judgment: God weaves even treachery into His redemptive plan, preserving the Davidic line and pointing toward the Messiah.
4. The Cost of Vengeance: Personal retribution escalates sin and fractures community. Believers are called to pursue justice through God-ordained means (Romans 12:19).
5. Grief and Hope: David’s lament is answered ultimately at Calvary where the greater King actually dies for rebels, offering the true “peace” Absalom’s name promised but never delivered.

אֲבִישָׁלֽוֹם׃ אַ֠בְשָׁלוֹם אַבְשָׁל֑וֹם אַבְשָׁל֔וֹם אַבְשָׁל֖וֹם אַבְשָׁל֗וֹם אַבְשָׁל֛וֹם אַבְשָׁל֜וֹם אַבְשָׁל֣וֹם אַבְשָׁל֤וֹם אַבְשָׁל֥וֹם אַבְשָׁל֨וֹם אַבְשָׁל֬וֹם אַבְשָׁלֹ֑ם אַבְשָׁלֹ֔ם אַבְשָׁלֹ֛ם אַבְשָׁלֹ֥ם אַבְשָׁלֹֽם׃ אַבְשָׁלֹם֒ אַבְשָׁלֽוֹם׃ אַבְשָׁלוֹם֒ אַבְשָׁלוֹם֙ אבישלום׃ אבשלום אבשלום׃ אבשלם אבשלם׃ בְּאַבְשָׁלֽוֹם׃ באבשלום׃ וְאַבְשָׁל֗וֹם וְאַבְשָׁל֞וֹם וְאַבְשָׁל֣וֹם וְאַבְשָׁל֥וֹם וְאַבְשָׁלֹ֔ם וְאַבְשָׁלֹ֗ם וְאַבְשָׁלֹ֣ם וְאַבְשָׁלוֹם֙ וּכְאַבְשָׁל֗וֹם וּלְאַבְשָׁל֧וֹם ואבשלום ואבשלם וכאבשלום ולאבשלום לְאַבְשָׁל֑וֹם לְאַבְשָׁל֔וֹם לְאַבְשָׁל֛וֹם לְאַבְשָׁל֣וֹם לְאַבְשָׁלֹ֑ם לְאַבְשָׁלֹֽם׃ לְאַבְשָׁלֽוֹם׃ לְאַבְשָׁלוֹם֙ לאבשלום לאבשלום׃ לאבשלם לאבשלם׃ ’ă·ḇî·šā·lō·wm ’aḇ·šā·lō·wm ’aḇ·šā·lōm ’ăḇîšālōwm ’aḇšālōm ’aḇšālōwm avishaLom avshaLom bə’aḇšālōwm bə·’aḇ·šā·lō·wm beavshaLom lə’aḇšālōm lə’aḇšālōwm lə·’aḇ·šā·lō·wm lə·’aḇ·šā·lōm leavshaLom ū·ḵə·’aḇ·šā·lō·wm ū·lə·’aḇ·šā·lō·wm ucheavshaLom ūḵə’aḇšālōwm ūlə’aḇšālōwm uleavshaLom veavshaLom wə’aḇšālōm wə’aḇšālōwm wə·’aḇ·šā·lō·wm wə·’aḇ·šā·lōmInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts