The timing of the two main events described in this verse (the offering of sacrifices and the invitation of Ahithophel) is the subject of some disagreement among commentators. Based on the way Revised Standard Version and Good News Translation are worded, the reader gets the impression that it was during the offering of sacrifices that Absalom called someone and told him to go and bring Ahithophel back from Giloh. Other versions, however, indicate that Ahithophel was called in to be present while the sacrifices were being offered (New American Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh). Revised English Bible, on the other hand, makes it sound as if it was Ahithophel who was offering sacrifices when the messengers came to invite him to Hebron. The Hebrew allows for the understanding found in Revised English Bible, but it is more likely that Absalom was the one offering sacrifices.

Offering the sacrifices: the terminology used here involves the slaughter of animals. The sacrifices referred to were probably intended to be a part of an overall coronation ceremony rather than to fulfill the vow that Absalom talked about in verses 7 and 8. The way this is expressed in this passage should be in keeping with the terminology used in other passages where sacrifice is spoken of. See, for example, Gen 31.54; 46.1; Josh 8.31; 1 Sam 1.3, 4; and 2 Sam 6.13.

Sent for Ahithophel: the idea here is that Absalom sent someone to the town of Giloh to get Ahithophel and bring him back to Hebron. The English expression “sent for…” may have to be filled out in other languages. The Hebrew text here says literally “sent Ahithophel.” Some Greek manuscripts and a manuscript from Qumran say “sent and called Ahithophel.” Critique Textuelle de l’Ancien Testament argues that the verb sent has the meaning here “commissioned,” that is, “gave Ahithophel a mission to carry out.” Critique Textuelle de l’Ancien Testament gives a {C} evaluation to the Hebrew text and argues that the verb sent has the meaning here “commissioned,” that is, “gave Ahithophel a mission to carry out” (so Bible de Jérusalem, 1998 ed.). Most modern translations follow the Greek here and say that Absalom “sent for” Ahithophel, but the Masoretic Text makes good sense and should be translated in the sense of “commissioned” or “charged.”

The Gilonite … from his city Giloh: these two expressions may be considered repetitious and may easily be reduced in translation, since both indicate the origin of David’s advisor. New Century Version says simply “from his hometown of Giloh,” and this seems quite adequate. Scholars do not know the exact location of Giloh, but according to Josh 15.51, it was a town in the Judean hill country, perhaps near Hebron.

Conspiracy: this word has to do with the joining together of several people for an evil purpose. It may be considered treason or an unlawful alliance. Most English translations use the word “conspiracy,” but some other possible models are “scheme,” “intrigue,” or “plot.” New Century Version has simply “plans.”

The people with Absalom kept increasing: that is, the number of people who were willing to go along with Absalom’s plot to take power from David kept getting larger.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .