2 Samuel 16:22

“So they spread Absalom a tent on the top of the house, etc.] On the top of his father’s palace; this, as houses in Jerusalem and Judea were, was built flat, (<052208>Deuteronomy 22:8); and it was on the very spot from whence David had a sight of Bathsheba, and conceived an impure lust after her. The Targum renders it, a canopy; which Kimchi describes as consisting of four pillars, upon and round about which curtains were hung: and Absalom went in unto his father’s concubines in the sight of all Israel; they saw the tent or canopy erected, and saw him go into it, and might reasonably conclude he lay with his father’s concubines, or half wives, in it; and this being done in so public a manner…”

“The top - Of the king's palace, the very place from whence David had gazed upon Bathsheba, Sa2 11:2, so that his sin was legible in the very place of his punishment. Went in - To one, or some of them. And by so doing did farther make claim to the kingdom; and, as it were, take possession of it. It being usual in the eastern countries to account the wives and concubines of the late king, to belong of right to the successor. Israel - Who saw him go into the tent; and thence concluded, that he lay with them, as he had designed to do. God had threatened by Nathan, that for his defiling Bathsheba, David's own wives should be defiled in the face of the sun. This is now fulfilled: the Lord is…”

“16:22 Absalom intended to show the people that he had assumed the throne with its royal prerogatives. His shameful act echoed David’s adultery with Bathsheba, which also began on that roof (11:2-4); the episode fulfilled Nathan’s prophecy (12:11-12).”

“the top: Sa2 11:2 went in: Sa2 12:11, Sa2 12:12, Sa2 15:16, Sa2 20:3; Num 25:6; Isa 3:9; Jer 3:3, Jer 8:12; Eze 24:7; Phi 3:19 2 Kings (2 Samuel) 16:23”

“Absalom had a tent put up on the roof of the king's palace, that his going in to the concubines might be done publicly in the sight of all Israel. For (as the historian adds in Sa2 16:23 by way of explanation) the counsel of Ahithophel, which he counselled in those days, was like a divine oracle both with David and with Absalom. The words from ועצת to ההם are placed at the commencement absolutely: "and (as for) the counsel of Ahithophel, ... as if one inquired the word of God, so was every counsel of Ahithophel." The Masoretes have supplied אישׁ as the Keri to ישׁאל. This is correct so far as the sense is concerned, but it is quite unnecessary, as ישׁאל may be taken impersonally. האלהים…”