So the troops went out
This phrase marks the beginning of a significant military engagement. The Hebrew word for "troops" here is "עַם" (am), which can refer to a people or nation, emphasizing the collective effort and unity of David's forces. The act of going out signifies readiness and obedience to leadership, reflecting the disciplined nature of David's army. Historically, this moment is a culmination of strategic planning and divine guidance, as David's forces prepare to confront Absalom's rebellion.

to the field
The "field" represents the open space where battles were traditionally fought, away from the confines of city walls. In Hebrew, "field" is "שָׂדֶה" (sadeh), often symbolizing a place of labor and struggle. This setting contrasts with the forest mentioned later, highlighting the unpredictability and challenges of warfare. Theologically, it can be seen as a metaphor for the spiritual battlegrounds believers face, where faith and obedience are tested.

to meet Israel
Here, "Israel" refers to the forces loyal to Absalom, David's son, who has usurped the throne. The Hebrew root "יִשְׂרָאֵל" (Yisra'el) means "God prevails," a poignant reminder of the nation's divine heritage despite its internal conflict. This confrontation is not just a physical battle but a clash of loyalties and ideologies within God's chosen people. It underscores the tragic division within the kingdom and the consequences of rebellion against God's anointed king.

and the battle was fought
The phrase indicates the commencement of combat, with "battle" in Hebrew being "מִלְחָמָה" (milchamah), which conveys the idea of struggle and warfare. This battle is a pivotal moment in the narrative, reflecting the broader spiritual warfare that believers face. It serves as a reminder of the constant vigilance required in the Christian life, where spiritual battles are fought not with physical weapons but with faith and righteousness.

in the forest of Ephraim
The "forest of Ephraim" is a significant geographical and symbolic location. Ephraim, one of the tribes of Israel, is often associated with strength and leadership. The Hebrew "אֶפְרַיִם" (Ephraim) means "fruitful," yet the forest setting introduces an element of chaos and danger, as forests were places of uncertainty and ambush. This setting highlights the unexpected nature of God's deliverance and judgment, as the dense forest becomes a tool in God's hand to bring about His purposes. Historically, it reminds us of the unpredictable nature of life and the assurance that God is sovereign over all circumstances.

(6) The wood of Ephraim.--No wood of Ephraim on the eastern side of the Jordan happens to be elsewhere mentioned in Scripture. Yet it is plain that the battle must have been on that side of the river for the following reasons: (1) both armies were on that side beforehand, and there is no mention of their crossing; (2) David remained in Mahanaim (2Samuel 18:3-4) with the reserves, for the purpose of succouring the army in case of need; (3) he there received the news of Absalom's death (2Samuel 18:24-33); (4) the army returned thither after the battle (2Samuel 19:3); and (5) David was obliged to cross the Jordan on his final return to Jerusalem, and was met at the crossing by the tribes (2Samuel 18:15, &c.). There is really no difficulty but such as arises from our ignorance of local names. The narrative clearly implies that there was a "wood of Ephraim," otherwise unknown, on the east of the Jordan.

Verse 6. - The wood of Ephraim. There is a diversity of opinion as to the locality thus described. It might mean the large forest tract in the highlands of Ephraim; but if so, the battle must have been fought on the west of the Jordan, whereas the general tenor of the narrative makes it plain that it took place on the eastern side, near Mahanaim. It is true that no wood of Ephraim is ever mentioned elsewhere in the Bible as situated in Gilead, and those who cannot believe in such a wood except within the borders of the tribe, argue that, after the three divisions had marched out to battle, there was long skirmishing, in which Absalom drew David's men across the Jordan, and there gave battle. But Absalom's army was evidently surprised, and as we are told that "he pitched in the land of Gilead" (2 Samuel 17:26), for him to have retired would have been a confession of weakness; and Joab, after seeing him cross the Jordan, would not have followed him, but let this retrograde movement have its effect upon his followers. Such a movement is absolutely incredible on the part of an army at least three times as numerous as those whom they attacked, and confident of victory. Moreover, armies in those days were not composed of men receiving pay, and bound to remain with their colours, but of yeomen unwilling to be kept long absent from their farms, and liable, therefore, rapidly to melt away. A quick decision was plainly necessary for Absalom, while David could afford to wait. But besides this, when his forces moved out of Mahanaim, David took his post at the gate with the reserves, and he was still there, sitting "between the two gates," when news was brought him of the victory (ver. 24). The only real argument in support of the view that the battle was fought on the west of the Jordan is that "Ahimaaz ran by the way of the plain" (ver. 23), Hebrew, the kikkar - a name specially given to the valley of the Jordan near Jericho. But then Cushi must also have run through the same valley, and it is evident that his route was in this very respect different from that taken by Ahimaaz. Really, kikkar, which in Hebrew means "circuit," may be used of the country round any city, and is applied in Nehemiah 12:28 to the environs of Jerusalem. Here the meaning probably is that, while the Cushite took the route back over the battlefield through the wood, Ahimaaz went to the left of it, over the more level ground, nearer the Jordan. And though the name is chiefly used of that part near Jericho, it was probably applied popularly to every stretch of level ground near the river. This argument, therefore, is inconclusive; while, on the other side, it is plain that David's army returned that same day to Mahanaim, that they knew at once of his distress, and that they were beginning to steal away home when Joab made David come forth to thank them, and encourage them to remain with him. The most probable explanation of the difficulty is that "the wood of Ephraim" was so called because it was the spot where Jephthah defeated the Ephraimites when they invaded Gilead to punish him for daring to go to war without their consent, they being then the dominant tribe, to whose arbitrament belonged all imperial matters (Judges 12:4-6).

Parallel Commentaries ...


So David’s army
הָעָ֛ם (hā·‘ām)
Article | Noun - masculine singular
Strong's 5971: A people, a tribe, troops, attendants, a flock

marched
וַיֵּצֵ֥א (way·yê·ṣê)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 3318: To go, bring, out, direct and proxim

into the field
הַשָּׂדֶ֖ה (haś·śā·ḏeh)
Article | Noun - masculine singular
Strong's 7704: Field, land

to engage
לִקְרַ֣את (liq·raṯ)
Preposition-l | Verb - Qal - Infinitive construct
Strong's 7125: Against he come, help, meet, seek, to, in the way

Israel
יִשְׂרָאֵ֑ל (yiś·rā·’êl)
Noun - proper - masculine singular
Strong's 3478: Israel -- 'God strives', another name of Jacob and his desc

in the battle,
הַמִּלְחָמָ֖ה (ham·mil·ḥā·māh)
Article | Noun - feminine singular
Strong's 4421: A battle, war

which took place
וַתְּהִ֥י (wat·tə·hî)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person feminine singular
Strong's 1961: To fall out, come to pass, become, be

in the forest
בְּיַ֥עַר (bə·ya·‘ar)
Preposition-b | Noun - masculine singular construct
Strong's 3293: A copse of bushes, a forest, honey in the comb

of Ephraim.
אֶפְרָֽיִם׃ (’ep̄·rā·yim)
Noun - proper - masculine singular
Strong's 669: Ephraim -- a son of Joseph, also his descendants and their territory


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OT History: 2 Samuel 18:6 So the people went out into (2Sa iiSam 2 Sam ii sam)