5 And when king H4428 David H1732 came H935 to Bahurim, H980 behold, thence came out H3318 a man H376 of the family H4940 of the house H1004 of Saul, H7586 whose name H8034 was Shimei, H8096 the son H1121 of Gera: H1617 he came forth, H3318 and cursed H7043 still as he came. H3318
And, behold, thou hast with thee Shimei H8096 the son H1121 of Gera, H1617 a Benjamite H1145 of Bahurim, H980 which cursed H7043 me with a grievous H4834 curse H7045 in the day H3117 when I went H3212 to Mahanaim: H4266 but he came down H3381 to meet H7125 me at Jordan, H3383 and I sware H7650 to him by the LORD, H3068 saying, H559 I will not put thee to death H4191 with the sword. H2719 Now therefore hold him not guiltless: H5352 for thou art a wise H2450 man, H376 and knowest H3045 what thou oughtest to do H6213 unto him; but his hoar head H7872 bring thou down H3381 to the grave H7585 with blood. H1818
And the king H4428 sent H7971 and called H7121 for Shimei, H8096 and said H559 unto him, Build H1129 thee an house H1004 in Jerusalem, H3389 and dwell H3427 there, and go not forth H3318 thence any whither. H575 For it shall be, that on the day H3117 thou goest out, H3318 and passest over H5674 the brook H5158 Kidron, H6939 thou shalt know H3045 for certain H3045 that thou shalt surely H4191 die: H4191 thy blood H1818 shall be upon thine own head. H7218 And Shimei H8096 said H559 unto the king, H4428 The saying H1697 is good: H2896 as my lord H113 the king H4428 hath said, H1696 so will thy servant H5650 do. H6213 And Shimei H8096 dwelt H3427 in Jerusalem H3389 many H7227 days. H3117 And it came to pass at the end H7093 of three H7969 years, H8141 that two H8147 of the servants H5650 of Shimei H8096 ran away H1272 unto Achish H397 son H1121 of Maachah H4601 king H4428 of Gath. H1661 And they told H5046 Shimei, H8096 saying, H559 Behold, thy servants H5650 be in Gath. H1661 And Shimei H8096 arose, H6965 and saddled H2280 his ass, H2543 and went H3212 to Gath H1661 to Achish H397 to seek H1245 his servants: H5650 and Shimei H8096 went, H3212 and brought H935 his servants H5650 from Gath. H1661 And it was told H5046 Solomon H8010 that Shimei H8096 had gone H1980 from Jerusalem H3389 to Gath, H1661 and was come again. H7725 And the king H4428 sent H7971 and called H7121 for Shimei, H8096 and said H559 unto him, Did I not make thee to swear H7650 by the LORD, H3068 and protested H5749 unto thee, saying, H559 Know H3045 for a certain, H3045 on the day H3117 thou goest out, H3318 and walkest H1980 abroad any whither, H575 that thou shalt surely H4191 die? H4191 and thou saidst H559 unto me, The word H1697 that I have heard H8085 is good. H2896 Why then hast thou not kept H8104 the oath H7621 of the LORD, H3068 and the commandment H4687 that I have charged H6680 thee with? The king H4428 said H559 moreover to Shimei, H8096 Thou knowest H3045 all the wickedness H7451 which thine heart H3824 is privy to, H3045 that thou didst H6213 to David H1732 my father: H1 therefore the LORD H3068 shall return H7725 thy wickedness H7451 upon thine own head; H7218 And king H4428 Solomon H8010 shall be blessed, H1288 and the throne H3678 of David H1732 shall be established H3559 before H6440 the LORD H3068 for H5704 ever. H5769 So the king H4428 commanded H6680 Benaiah H1141 the son H1121 of Jehoiada; H3077 which went out, H3318 and fell H6293 upon him, that he died. H4191 And the kingdom H4467 was established H3559 in the hand H3027 of Solomon. H8010
And Shimei H8096 the son H1121 of Gera, H1617 a Benjamite, H1145 which was of Bahurim, H980 hasted H4116 and came down H3381 with the men H376 of Judah H3063 to meet H7125 king H4428 David. H1732 And there were a thousand H505 men H376 of Benjamin H1145 with him, and Ziba H6717 the servant H5288 of the house H1004 of Saul, H7586 and his fifteen H2568 H6240 sons H1121 and his twenty H6242 servants H5650 with him; and they went over H6743 Jordan H3383 before H6440 the king. H4428 And there went over H5674 a ferry boat H5679 to carry over H5674 the king's H4428 household, H1004 and to do H6213 what he thought H5869 good. H2896 And Shimei H8096 the son H1121 of Gera H1617 fell down H5307 before H6440 the king, H4428 as he was come over H5674 Jordan; H3383 And said H559 unto the king, H4428 Let not my lord H113 impute H2803 iniquity H5771 unto me, neither do thou remember H2142 that which thy servant H5650 did perversely H5753 the day H3117 that my lord H113 the king H4428 went out H3318 of Jerusalem, H3389 that the king H4428 should take H7760 it to his heart. H3820 For thy servant H5650 doth know H3045 that I have sinned: H2398 therefore, behold, I am come H935 the first H7223 this day H3117 of all the house H1004 of Joseph H3130 to go down H3381 to meet H7125 my lord H113 the king. H4428 But Abishai H52 the son H1121 of Zeruiah H6870 answered H6030 and said, H559 Shall not Shimei H8096 be put to death H4191 for this, because he cursed H7043 the LORD'S H3068 anointed? H4899 And David H1732 said, H559 What have I to do with you, ye sons H1121 of Zeruiah, H6870 that ye should this day H3117 be adversaries H7854 unto me? shall there any man H376 be put to death H4191 this day H3117 in Israel? H3478 for do not I know H3045 that I am this day H3117 king H4428 over Israel? H3478 Therefore the king H4428 said H559 unto Shimei, H8096 Thou shalt not die. H4191 And the king H4428 sware H7650 unto him.
Because that he remembered H2142 not to shew H6213 mercy, H2617 but persecuted H7291 the poor H6041 and needy H34 man, H376 that he might even slay H4191 the broken H3512 in heart. H3824 As he loved H157 cursing, H7045 so let it come H935 unto him: as he delighted H2654 not in blessing, H1293 so let it be far H7368 from him. As he clothed H3847 himself with cursing H7045 like as with his garment, H4055 so let it come H935 into his bowels H7130 like water, H4325 and like oil H8081 into his bones. H6106 Let it be unto him as the garment H899 which covereth H5844 him, and for a girdle H4206 wherewith he is girded H2296 continually. H8548
Blessed G3107 are ye, G2075 when G3752 men shall revile G3679 you, G5209 and G2532 persecute G1377 you, and G2532 shall say G2036 all manner G3956 of evil G4190 G4487 against G2596 you G5216 falsely, G5574 for my sake. G1752 G1700 Rejoice, G5463 and G2532 be exceeding glad: G21 for G3754 great G4183 is your G5216 reward G3408 in G1722 heaven: G3772 for G1063 so G3779 persecuted they G1377 the prophets G4396 which G3588 were before G4253 you. G5216
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 2 Samuel 16
Commentary on 2 Samuel 16 Keil & Delitzsch Commentary
Ziba's faithless conduct towards Mephibosheth. - 2 Samuel 16:1. When David had gone a little over the height (of the Mount of Olives: הראשׁ points back to 2 Samuel 15:32), Mephibosheth's servant Ziba came to meet him, with a couple of asses saddled, and laden with two hundred loaves, a hundred raisin-cakes, a hundred date or fig-cakes, and a skin of wine. The word קיץ corresponds to the Greek ὀπώρα , as the lxx have rendered it in Jeremiah 40:10, Jeremiah 40:12, and is used to signify summer fruits, both here and in Amos 8:1 (Symm.). The early translators rendered it lumps of figs in the present passage ( παλάθαι ; cf. Ges . Thes . p. 1209). The Septuagint only has ἑκατὸν φοίνικες . The latter is certainly the more correct, as the dried lumps of figs or fig-cakes were called דּבלים (1 Samuel 25:18); and even at the present day ripe dates, pressed together in lumps like cakes, are used in journeys through the desert, as a satisfying and refreshing food (vid., Winer, bibl. Realwörterbuch , i. 253).
2 Samuel 16:2
When the king asked him, “What are these for thee?” i.e., what art thou going to do with them? Ziba replied, “The asses are for the king's family to ride upon (to ride upon in turn), the bread and summer fruits for the young men (the king's servants) to eat, and the wine for those that are faint in the desert to drink” (see at 2 Samuel 15:23). The Chethib ולהלחם is evidently a copyist's error for והלּחם .
2 Samuel 16:3
To the further question put by the king, “Where is thy lord (Mephibosheth)? Ziba replied, “Behold, he sits (is staying) in Jerusalem; for he said, To-day will the house of Israel restore the kingship (government) of my father.” The “kingship of my father,” inasmuch as the throne would have passed to Jonathan if he had outlived Saul. It is obvious enough, apart altogether from 2 Samuel 19:25., the Ziba was calumniating his master Mephibosheth, in the hope of getting possession of the lands that he was farming for him. A cripple like Mephibosheth, lame in both feet, who had never put in any claim to the throne before, could not possibly have got the idea now that the people of Israel, who had just chosen Absalom as king, would give the throne of Saul to such a cripple as he was. It is true that Ziba's calumny was very improbable; nevertheless, in the general confusion of affairs, it was not altogether an inconceivable thing that the oppressed party of Saul might avail themselves of this opportunity to make an attempt to restore the power of that house, which many greatly preferred to that of David, under the name of Mephibosheth.
2 Samuel 16:4
And in the excited state in which David then was, he was weak enough to give credence to Ziba's words, and to commit the injustice of promising the calumniator all that belonged to Mephibosheth, - a promise for which he most politely thanked him. השׁתּחויתי , “I bow myself,” equivalent to, I lay myself at thy feet. “May I find favour in the eyes of my lord the king!” i.e., may the king grant me his favour (vid., 1 Samuel 1:18).
Shimei's cursing. - 2 Samuel 16:5, 2 Samuel 16:6. When the king had come to Bahurim , on the other side of the Mount of Olives, but not far off (see at 2 Samuel 3:16), there came out of that place a man of the family of the house of Saul, i.e., a distant relation of Saul, cursing him; and he pelted David and all his servants with stones, although all the people and all the heroes (the household troops and body-guard: 2 Samuel 15:17-18) were (marking) on the right and left of the king. The words “all the people,” etc., are a circumstantial clause.
Shimei cursed thus: “ Out, out (away, away), thou man of blood, and worthless man! Jehovah hath repaid thee (now) for all the blood of the house of Saul, in whose stead thou hast become king, and hath given the kingdom into the hand of Absalom thy son. Behold, now thou art in thy misfortune, for thou art a man of blood.” דּמים אישׁ , a man of drops of blood, i.e., one who has shed blood or committed murder. What Shimei meant by “all the blood of the house of Saul,” which David had shed, and because of which he was a man of blood, it is impossible to determine with certainty. He may possibly have attributed to David the murder of Ishbosheth and Abner, notwithstanding the fact that David was innocent of the death of both (see 2 Samuel 3:27., and 2 Samuel 4:6.). By “in whose stead thou hast reigned,” he meant whose throne thou hast forcibly usurped; and by בּרעתך הנּך , “it is for this that punishment hat overtaken thee now.”
Abishai wanted to put an end to this cursing (on the expression “dead dog,” see 2 Samuel 9:8). “Let me go,” said he to David, “and take away his head,” i.e., chop off his head. But David replied, “What have I to do with you, ye sons of Zeruiah?” Joab probably joined with Abishai. The formula “what to me and you?” signifies that a person did not wish to have anything in common with the feelings and views of another (cf. 1 Kings 17:18; Joshua 22:24; and τὶ ἐμοὶ καὶ σοί , John 2:4. For the thing itself, comp. Luke 9:52-56). “If he curses, and if Jehovah hath said to him, Curse David, who shall then say, Wherefore hast thou done so?” For יה וכי יקלּל כּי ( Chethib ), the Masoretes give us the Keri , יה כּי יקלּל כּה , “so let him curse, for Jehovah,” etc. This thought lies at the foundation of the rendering adopted by the lxx, who have inserted, by way of explanation, καὶ ἄφετε αὐτὸν καὶ : so let him go, and so may he curse. The Vulgate is just the same: dimittite eum ut maledicat . This interpolation is taken from 2 Samuel 16:11, and, like the Keri , is nothing more than a conjecture, which was adopted simply because כּי was taken as a causal particle, and then offence was taken at וכי . But כּי signifies if, quando , in this passage, and the ו before the following וּמי introduces the apodosis.
David said still further to Abishai and all his servants: “Behold, my own son seeketh after my life; how much more then the Benjaminite! (who belongs to a hostile race.) Let him curse, for Jehovah hath bidden him. Perhaps Jehovah will look upon my guilt, and Jehovah will requite me good for the curse which befals me this day.” בּעוני ( Chethib ) has been altered by the Masoretes into בּעיני o , “upon mine eye,” probably in the sense of “upon my tears;” and קללתי into קללתו , - from pure misapprehension. בּעוני does not mean “upon my misery,” for עון never has this meaning, but upon the guilt which really belongs to me, in contrast with that with which Shimei charges me; and קללתי is the curse that has come upon me. Although David had committed no murder upon the house of Saul, and therefore Shimei's cursing was nothing but malicious blasphemy, he felt that it came upon him because of his sins, though not for the sin imputed to him. He therefore forbade their putting the blasphemer to death, and said Jehovah had commanded him to curse; regarding the cursing as the consequence of the wrath of God that was bringing him low (comp. the remarks on 1 Samuel 26:19). But this consciousness of guilt also excited the assurance that the Lord would look upon his sin. When God looks upon the guilt of a humble sinner, He will also, as a just and merciful God, avert the evil, and change the suffering into a blessing. David founded upon this the hope, that the Lord would repay him with good for the curse with which Shimei was pursuing him now.
“So David went with his men on the way, whilst Shimei went on the slope of the hill opposite to him, cursing continually, and pelted with stones over against him, and with earth.” לעמּתו means over against him in both instances. It is not expressly stated that Shimei threw stones and earth at David, but this is implied in the context.
The king came with his train, pursued in this manner, to Ayephim, and refreshed himself there. The context requires that Ayephim should be taken as the name of a place. If it were an appellative, signifying weary, there would be no information as to the place to which David came, and to which the word שׁם (there) distinctly refers. Bahurim cannot be the place alluded to, for the simple reason that, according to 2 Samuel 17:18, the place where David rested was a considerable distance beyond Bahurim, towards the Jordan, as we may see from the fact that it is stated there that the priests' sons, who were sent to carry information to David of what was occurring in Jerusalem, hid themselves in a well at Bahurim from the officers who were following them, and consequently had to go still further in order to convey the news to David; so that it is out of the question to supply this name from 2 Samuel 16:5. It is true that we never meet with the name Ayephim again; but this applies to many other places whose existence is not called in question.
(Note: The meaning of the word, wearied or weariness, does not warrant any conjectures, even though they should be more felicitous than that of Böttcher, who proposes to alter Ayephim into Ephraim , and assumes that there was a place of this name near Mahanaim, though without reflecting that the place where David rested was on this side of the Jordan, and somewhere near to Gilgal or Jericho (2 Samuel 17:16. and 2 Samuel 17:22).)
When Absalom and “all the people, the men of Israel,” i.e., the people who had joined him out of all the tribes of Israel (2 Samuel 15:10), came to Jerusalem, and Ahithophel with him, Hushai the Archite also came and greeted him warmly as king, by exclaiming again and again, “Long live the king!”
Absalom, apparently astonished at this, said to him, “Is this thy love to thy friend (David)? why wentest thou not with thy friend?” But Hushai replied, “No; but whom Jehovah hath chosen, and this people (i.e., the people who had entered Jerusalem with Absalom), and all the men of Israel (i.e., the whole nation), to him ( לא for לו , Keri ) will I belong, and will remain with him. And again, whom should I serve? Is it not before his son? As I have served thy father, so will I be before thee” (i.e., serve thee). 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.
After taking possession of the capital of the kingdom, the next thing to do was to form the resolution to take and keep the throne. Absalom therefore turned to Ahithophel, and said, “Give ye counsel what we are to do.” The plural הבוּ (give ye) may be explained on the supposition that the other persons present were addressed as well as Ahithophel, as being capable of giving advice.
Ahithophel gave the following counsel: “Go to thy father's concubines, whom he hath left behind to keep the house (i.e., lie with them: for אל בּוא , compare 2 Samuel 3:7, etc.); so will all Israel hear that thou hast made thyself stinking with thy father, and the hands of all those who are with thee will strengthen themselves.” This advice was sagacious enough. Lying with the king's concubines was an appropriation of the royal harem, and, as such, a complete usurpation of the throne (see at 2 Samuel 3:7), which would render any reconciliation between Absalom and his father utterly impossible, and therefore would of necessity instigate the followers of Absalom to maintain his cause with all the greater firmness. This was what Ahithophel hoped to attain through his advice. For unless the breach was too great to be healed, with the affection of David towards his sons, which might in reality be called weakness, it was always a possible thing that he should forgive Absalom; and in that case Ahithophel would be the one to suffer. But under the superintendence of God this advice of Ahithophel was to effect the fulfilment, without any such intention on his part, of the threat held over David in 2 Samuel 12:8.
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 2 Samuel 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 בּדבר שׁאל is to be explained from the formula בּעלהים שׁאל (see at Judges 1:1).