3 The king said, “Where is your master’s son?” Ziba said to the king, “Behold, he is staying in Jerusalem; for he said, ‘Today the house of Israel will restore me the kingdom of my father.’”
4 Then the king said to Ziba, “Behold, all that belongs to Mephibosheth is yours.” Ziba said, “I bow down. Let me find favor in your sight, my lord, O king.”
5 When King David came to Bahurim, behold, a man of the family of Saul’s house came out, whose name was Shimei, the son of Gera. He came out and cursed as he came.
6 He cast stones at David and at all the servants of King David, and all the people and all the mighty men were on his right hand and on his left.
7 Shimei said when he cursed, “Be gone, be gone, you man of blood, and wicked fellow!
8 Yahweh has returned on you all the blood of Saul’s house, in whose place you have reigned! Yahweh has delivered the kingdom into the hand of Absalom your son! Behold, you are caught by your own mischief, because you are a man of blood!”
9 Then Abishai the son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Please let me go over and take off his head.”
10 The king said, “What have I to do with you, you sons of Zeruiah? Because he curses, and because Yahweh has said to him, ‘Curse David,’ who then shall say, ‘Why have you done so?’”
11 David said to Abishai and to all his servants, “Behold, my son, who came out of my bowels, seeks my life. How much more this Benjamite, now? Leave him alone, and let him curse; for Yahweh has invited him.
12 It may be that Yahweh will look on the wrong done to me, and that Yahweh will repay me good for the cursing of me today.”
13 So David and his men went by the way; and Shimei went along on the hillside opposite him and cursed as he went, threw stones at him, and threw dust.
14 The king and all the people who were with him arrived weary; and he refreshed himself there.
15 Absalom and all the people, the men of Israel, came to Jerusalem, and Ahithophel with him.
16 When Hushai the Archite, David’s friend, had come to Absalom, Hushai said to Absalom, “Long live the king! Long live the king!”
17 Absalom said to Hushai, “Is this your kindness to your friend? Why didn’t you go with your friend?”
18 Hushai said to Absalom, “No; but whomever Yahweh and this people and all the men of Israel have chosen, I will be his, and I will stay with him.
19 Again, whom should I serve? Shouldn’t I serve in the presence of his son? As I have served in your father’s presence, so I will be in your presence.”
20 Then Absalom said to Ahithophel, “Give your counsel what we shall do.”
21 Ahithophel said to Absalom, “Go in to your father’s concubines that he has left to keep the house. Then all Israel will hear that you are abhorred by your father. Then the hands of all who are with you will be strong.”
22 So they spread a tent for Absalom on the top of the house, and Absalom went in to his father’s concubines in the sight of all Israel.
23 The counsel of Ahithophel, which he gave in those days, was as if a man inquired at the inner sanctuary of God. All the counsel of Ahithophel was like this both with David and with Absalom.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 2 Samuel 16:7–12He bade him also go out of the land as an impure and accursed wretch; and he thanked God for depriving him of his kingdom, and causing him to be punished for what injuries he had done to his master [Saul], and this by the means of his own son. Now when they were all provoked against him, and angry at him, and particularly Abishai, who had a mind to kill Shimei, David restrained his anger. “Let us not,” said he, “bring upon ourselves another fresh misfortune to those we have already, for truly I have not the least regard nor concern for this dog that raves at me: I submit myself to God, by whose permission this man treats me in such a wild manner; nor is it any wonder that I am obliged to undergo these abuses from him, while I experience the like from an impious son of my own; but perhaps God will have some commiseration upon us; if it be his will we shall overcome them.”
He bade him also go out of the land as an impure and accursed wretch; and he thanked God for depriving him of his kingdom, and causing him to be punished for what injuries he had done to his master [Saul], and this by the means of his own son. Now when they were all provoked against him, and angry at him, and particularly Abishai, who had a mind to kill Shimei, David restrained his anger. “Let us not,” said he, “bring upon ourselves another fresh misfortune to those we have already, for truly I have not the least regard nor concern for this dog that raves at me: I submit myself to God, by whose permission this man treats me in such a wild manner; nor is it any wonder that I am obliged to undergo these abuses from him, while I experience the like from an impious son of my own; but perhaps God will have some commiseration upon us; if it be his will we shall overcome them.”
Josephus, Antiquities of the Jews, Antiquities 7.9.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Samuel 16:9–12Let us see with what considerations David quieted himself. 1. The chief thing that silenced him was that he had deserved this affliction. … Shimei unjustly upbraided him with the blood of Saul: from that his conscience acquitted him, but, at the same time, it charged him with the blood of Uriah. “The reproach is too true” (thinks David), “though false as he means it.” … 2. He observes the hand of God in it: The Lord hath said unto him, Curse David (Sa2 16:10), … As it was Shimei's sin, it was not from God, but from the devil and his own wicked heart, nor did God's hand in it excuse or extenuate it, much less justify it, … But, as it was David's affliction, it was from the Lord, one of the evils which he raised up against him. … 3. He quiets himself under the less affliction with the consideration of the greater (Sa2 16:11): My son seeks my life, much more may this Benjamite. … 4. He comforts himself with hopes that God would, in some way or other, bring good to him out of his affliction
Let us see with what considerations David quieted himself. 1. The chief thing that silenced him was that he had deserved this affliction. … Shimei unjustly upbraided him with the blood of Saul: from that his conscience acquitted him, but, at the same time, it charged him with the blood of Uriah. “The reproach is too true” (thinks David), “though false as he means it.” … 2. He observes the hand of God in it: The Lord hath said unto him, Curse David (Sa2 16:10), … As it was Shimei's sin, it was not from God, but from the devil and his own wicked heart, nor did God's hand in it excuse or extenuate it, much less justify it, … But, as it was David's affliction, it was from the Lord, one of the evils which he raised up against him. … 3. He quiets himself under the less affliction with the consideration of the greater (Sa2 16:11): My son seeks my life, much more may this Benjamite. … 4. He comforts himself with hopes that God would, in some way or other, bring good to him out of his affliction
Matthew Henry, Commentary on the Whole Bible, on 16:5–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 2 Samuel 16:10because the Lord hath said unto him, curse David; not by way of command, or a precept of his; for to curse the ruler of the people is contrary to the word and law of God, Exodus 22:28, nor by any operation of his spirit moving and exciting him to it; for the operations of the Spirit are to holiness, and not to sin; but by the secret providence of God ordering, directing, and overruling all circumstances relative to this affair. Shimei had conceived enmity and hatred to David; God left him to the power of this corruption in his breast, opened a way in Providence, and gave him an opportunity of exercising it on him: it was not a bare permission of God that Shimei should curse David; but it was his will, and he ordered it so in Providence, that he should do it; … but as a correction and chastisement of David, it was by the will, order, and appointment of God, and as such David considered it, and quietly submitted to it
because the Lord hath said unto him, curse David; not by way of command, or a precept of his; for to curse the ruler of the people is contrary to the word and law of God, Exodus 22:28, nor by any operation of his spirit moving and exciting him to it; for the operations of the Spirit are to holiness, and not to sin; but by the secret providence of God ordering, directing, and overruling all circumstances relative to this affair. Shimei had conceived enmity and hatred to David; God left him to the power of this corruption in his breast, opened a way in Providence, and gave him an opportunity of exercising it on him: it was not a bare permission of God that Shimei should curse David; but it was his will, and he ordered it so in Providence, that he should do it; … but as a correction and chastisement of David, it was by the will, order, and appointment of God, and as such David considered it, and quietly submitted to it
John Gill, An Exposition of the Old and New Testament, on 16:10; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 2 Samuel 16:23And the counsel of Ahithophel, which he had counselled in those days,.... Both in the days of David, and in the days of Absalom, before and since the rebellion: was as if a man had inquired of the oracle of God; such an opinion was entertained of it, so well satisfied were they with it, and as confident of success in taking it, as if the Lord himself had been consulted by Urim and Thummim; this is a very great exaggeration of Ahithophel's counsel … so was all the counsel of Ahithophel, both with David and with Absalom; Ahithophel was a crafty man, a time server, that temporized with princes, and knew how to suit his counsels with their tempers and interests
And the counsel of Ahithophel, which he had counselled in those days,.... Both in the days of David, and in the days of Absalom, before and since the rebellion: was as if a man had inquired of the oracle of God; such an opinion was entertained of it, so well satisfied were they with it, and as confident of success in taking it, as if the Lord himself had been consulted by Urim and Thummim; this is a very great exaggeration of Ahithophel's counsel … so was all the counsel of Ahithophel, both with David and with Absalom; Ahithophel was a crafty man, a time server, that temporized with princes, and knew how to suit his counsels with their tempers and interests
John Gill, An Exposition of the Old and New Testament, on 16:23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 2 Samuel 16:10–11Let him curse; for the Lord hath bidden him - No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation.
Let him curse; for the Lord hath bidden him - No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation.
Adam Clarke, Commentary on the Holy Bible, on 16:11–14; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 2 Samuel 16:18–19Whom the Lord and this people - choose - Here is an equivocation; Hushai meant in his heart that God and all the people of Israel had chosen David; but he spake so as to make Absalom believe that he spoke of him: for whatever of insincerity may appear in this, Hushai is alone answerable. What he says afterwards may be understood in the same way.
Whom the Lord and this people - choose - Here is an equivocation; Hushai meant in his heart that God and all the people of Israel had chosen David; but he spake so as to make Absalom believe that he spoke of him: for whatever of insincerity may appear in this, Hushai is alone answerable. What he says afterwards may be understood in the same way.
Adam Clarke, Commentary on the Holy Bible, on 16:18–20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Samuel 16:3–4To-day shall the house of Israel restore me the kingdom of my father--Such a hope might not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their mutual broils, and the people reinstate the old dynasty. There was an air of plausibility in Ziba's story. Many, on whom the king had conferred favors, were now deserting him. No wonder, therefore, that in the excitement of momentary feeling, believing, on the report of a slanderer, Mephibosheth to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend.
To-day shall the house of Israel restore me the kingdom of my father--Such a hope might not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their mutual broils, and the people reinstate the old dynasty. There was an air of plausibility in Ziba's story. Many, on whom the king had conferred favors, were now deserting him. No wonder, therefore, that in the excitement of momentary feeling, believing, on the report of a slanderer, Mephibosheth to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 16:3–4; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 2 Samuel 16:17–19With great craftiness, Hushai declared at the very outset that Jehovah had chosen Absalom - at least he could not come to any other conclusion, judging from the results. And under such circumstances he could not have any doubt as to whom it was his duty to serve. As he had formerly served the father, so now he would serve his son Absalom. In this way he succeeded in completely deceiving Absalom, so that he placed unbounded confidence in him.
With great craftiness, Hushai declared at the very outset that Jehovah had chosen Absalom - at least he could not come to any other conclusion, judging from the results. And under such circumstances he could not have any doubt as to whom it was his duty to serve. As he had formerly served the father, so now he would serve his son Absalom. In this way he succeeded in completely deceiving Absalom, so that he placed unbounded confidence in him.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:17–19; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
2 Samuel 16
2 Samuel 16:3–23, World English Bible
2 Samuel 16 in the Bible · Told in the Story: Chapter 13, The King’s Son, Chapter 14, The Way Home
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 2 Samuel 16:7–12He bade him also go out of the land as an impure and accursed wretch; and he thanked God for depriving him of his kingdom, and causing him to be punished for what injuries he had done to his master [Saul], and this by the means of his own son. Now when they were all provoked against him, and angry at him, and particularly Abishai, who had a mind to kill Shimei, David restrained his anger. “Let us not,” said he, “bring upon ourselves another fresh misfortune to those we have already, for truly I have not the least regard nor concern for this dog that raves at me: I submit myself to God, by whose permission this man treats me in such a wild manner; nor is it any wonder that I am obliged to undergo these abuses from him, while I experience the like from an impious son of my own; but perhaps God will have some commiseration upon us; if it be his will we shall overcome them.”
Josephus, Antiquities of the Jews, Antiquities 7.9.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Samuel 16:9–12Let us see with what considerations David quieted himself. 1. The chief thing that silenced him was that he had deserved this affliction. … Shimei unjustly upbraided him with the blood of Saul: from that his conscience acquitted him, but, at the same time, it charged him with the blood of Uriah. “The reproach is too true” (thinks David), “though false as he means it.” … 2. He observes the hand of God in it: The Lord hath said unto him, Curse David (Sa2 16:10), … As it was Shimei's sin, it was not from God, but from the devil and his own wicked heart, nor did God's hand in it excuse or extenuate it, much less justify it, … But, as it was David's affliction, it was from the Lord, one of the evils which he raised up against him. … 3. He quiets himself under the less affliction with the consideration of the greater (Sa2 16:11): My son seeks my life, much more may this Benjamite. … 4. He comforts himself with hopes that God would, in some way or other, bring good to him out of his affliction
Matthew Henry, Commentary on the Whole Bible, on 16:5–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 2 Samuel 16:10because the Lord hath said unto him, curse David; not by way of command, or a precept of his; for to curse the ruler of the people is contrary to the word and law of God, Exodus 22:28, nor by any operation of his spirit moving and exciting him to it; for the operations of the Spirit are to holiness, and not to sin; but by the secret providence of God ordering, directing, and overruling all circumstances relative to this affair. Shimei had conceived enmity and hatred to David; God left him to the power of this corruption in his breast, opened a way in Providence, and gave him an opportunity of exercising it on him: it was not a bare permission of God that Shimei should curse David; but it was his will, and he ordered it so in Providence, that he should do it; … but as a correction and chastisement of David, it was by the will, order, and appointment of God, and as such David considered it, and quietly submitted to it
John Gill, An Exposition of the Old and New Testament, on 16:10; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 2 Samuel 16:23And the counsel of Ahithophel, which he had counselled in those days,.... Both in the days of David, and in the days of Absalom, before and since the rebellion: was as if a man had inquired of the oracle of God; such an opinion was entertained of it, so well satisfied were they with it, and as confident of success in taking it, as if the Lord himself had been consulted by Urim and Thummim; this is a very great exaggeration of Ahithophel's counsel … so was all the counsel of Ahithophel, both with David and with Absalom; Ahithophel was a crafty man, a time server, that temporized with princes, and knew how to suit his counsels with their tempers and interests
John Gill, An Exposition of the Old and New Testament, on 16:23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 2 Samuel 16:10–11Let him curse; for the Lord hath bidden him - No soul of man can suppose that ever God bade one man to curse another, much less that he commanded such a wretch as Shimei to curse such a man as David; but this is a peculiarity of the Hebrew language, which does not always distinguish between permission and commandment. Often the Scripture attributes to God what he only permits to be done; or what in the course of his providence he does not hinder. David, however, considers all this as being permitted of God for his chastisement and humiliation.
Adam Clarke, Commentary on the Holy Bible, on 16:11–14; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on 2 Samuel 16:18–19Whom the Lord and this people - choose - Here is an equivocation; Hushai meant in his heart that God and all the people of Israel had chosen David; but he spake so as to make Absalom believe that he spoke of him: for whatever of insincerity may appear in this, Hushai is alone answerable. What he says afterwards may be understood in the same way.
Adam Clarke, Commentary on the Holy Bible, on 16:18–20; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Samuel 16:3–4To-day shall the house of Israel restore me the kingdom of my father--Such a hope might not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their mutual broils, and the people reinstate the old dynasty. There was an air of plausibility in Ziba's story. Many, on whom the king had conferred favors, were now deserting him. No wonder, therefore, that in the excitement of momentary feeling, believing, on the report of a slanderer, Mephibosheth to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 16:3–4; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 2 Samuel 16:17–19With great craftiness, Hushai declared at the very outset that Jehovah had chosen Absalom - at least he could not come to any other conclusion, judging from the results. And under such circumstances he could not have any doubt as to whom it was his duty to serve. As he had formerly served the father, so now he would serve his son Absalom. In this way he succeeded in completely deceiving Absalom, so that he placed unbounded confidence in him.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 16:17–19; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.