The king sent and called for Shimei, and said to him, “Build yourself a house in Jerusalem, and live there, and don’t go anywhere else.
Parallel Translations
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The king sent and called for Shimei, and said to him, “Build yourself a house in Jerusalem, and live there, and don’t go anywhere else.
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And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.
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And the king sent and called for Shimei, and said unto him: Build thee a house in Jerusalem, and dwell there, and go not forth thence any whither.
Cross-references (7)
Passages linked to 1 Kings 2:36 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 16:5-9 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. 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. Shimei said when he cursed, “Be gone, be gone, you man of blood, and wicked fellow! 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!” 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.”
- 1 Kings 2:8-9 “Behold, there is with you Shimei the son of Gera, the Benjamite, of Bahurim, who cursed me with a grievous curse in the day when I went to Mahanaim; but he came down to meet me at the Jordan, and I swore to him by Yahweh, saying, ‘I will not put you to death with the sword.’ Now therefore don’t hold him guiltless, for you are a wise man; and you will know what you ought to do to him, and you shall bring his gray head down to Sheol with blood.”
- 2 Samuel 14:24 The king said, “Let him return to his own house, but let him not see my face.” So Absalom returned to his own house, and didn’t see the king’s face.
- 2 Samuel 14:28 Absalom lived two full years in Jerusalem, and he didn’t see the king’s face.
- 1 Kings 1:53 So king Solomon sent, and they brought him down from the altar. He came and bowed down to king Solomon; and Solomon said to him, “Go to your house.”
- Proverbs 20:8 A king who sits on the throne of judgment scatters away all evil with his eyes.
- Proverbs 20:26 A wise king winnows out the wicked, and drives the threshing wheel over them.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Trapp 1656 · Public Domain 1Ki 2:36 And the king sent and called for…
1Ki 2:36 And the king sent and called for Shimei, and said unto him, Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.
Ver. 36. Build thee a house in Jerusalem.] Shimei was no further to be trusted than he might be seen, and is therefore confined, and kept within compass: so should our deceitful hearts be dealt with. Set a jealous eye upon them, or else they will give you the slip, as David’s did. {Psa 39:1-2} He said he would look to his ways and bridle his tongue; but presently after, he shows how he broke his word. {1Ki 2:3}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This Solomon ordered, partly, for his own security, that…
This Solomon ordered, partly, for his own security, that being removed from that place where his kindred, and estate, and interest lay, to a place where he was but a stranger, and sufficiently odious for his former and never-to-be-forgotten insolency towards his lord and king, he might be incapable of raising any tumults and seditions; partly, as a penalty for his former wickedness, wherein yet there was more mercy than justice, and from which David had not promised him any security, but only given him his life; and partly, that being in this public theatre, all his words and actions might be narrowly observed; which, considering his busy, and covetous, and wicked temper, was likely to give Solomon the advantage which he sought for; and this very prohibition would probably inflame his desire of transgressing it, as the manner of men is.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For it shall be, that on the day thou…
For it shall be, that on the day thou goest out,.... Out of the city of Jerusalem: and passest over the brook Kidron: which is particularly mentioned, because this lay in his way to Bahurim, his native place; he must cross that to go to it, see Sa2 15:23; and where it might reasonably be supposed he would some time or another be inclined to go, through business, or a desire to see it again:
thou shalt know for certain that thou shall surely die: it may be depended on as what will be most certainly the case; no reprieve nor pardon will be granted:
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thy blood shall be on thine own head; fair warning being given, he could blame none but himself, should he be guilty and suffer.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Go not forth - This Solomon ordered, both for…
Go not forth - This Solomon ordered, both for his own security; and as a penalty for his former wickedness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 36. Build thee a house] Thus he gave…
Verse 36. Build thee a house] Thus he gave him the whole city for a prison, and this certainly could have reduced him to no hardships.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 2:36. Go not forth thence any whither —…
1Ki 2:36. Go not forth thence any whither — Solomon, it is likely, suspected Shimei’s loyalty and fidelity, and therefore ordered this, 1st, for his own security. For by confining him to the royal city, he would have him always under his eye, and in a place where, as in a public theatre, all his words and actions would be narrowly observed. And by removing him from that part of the country where his kindred, and estates, and interest lay, to a place where he was almost a stranger, and yet sufficiently odious for his former and never to be forgotten insolence toward his lord and king, he would be rendered utterly incapable of raising any tumults or seditions. Solomon enjoined this, 2d, as a kind of penalty for his former wickedness, wherein yet there was more mercy than justice, and from which David had not promised him any security, but had only given him his life for the present, or during his own life and reign.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The object, apparently, was to keep Shimei under the…
The object, apparently, was to keep Shimei under the immediate eye of the government. Shimei’s old home, Bahurim, lay east of Jerusalem, on the road to Jericho, 2Sa 17:18, and could only be reached by crossing the Kedron valley. Solomon assumes, that, if he quits the city, it will probably be in this direction 1Ki 2:37.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the king sent and called for Shimei--He was probably…
the king sent and called for Shimei--He was probably residing at Bahurim, his native place. But, as he was a suspicious character, Solomon condemned him henceforth to live in Jerusalem, on the penalty of death, for going without the gates. He submitted to this confinement for three years, when, violating his oath, he was arrested and put to death by Solomon for perjury, aggravated by his former crime of high treason against David [Kg1 2:42-44].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain DEATH OF SHIMEI, 1Ki_2:36-46.
DEATH OF SHIMEI, 1Ki_2:36-46.
36. Sent and called for Shimei — Who was probably still residing at Bahurim. Compare marginal reference.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 36–46. Shimei meets with his deserts (Not in Chronicles)
36–46. Shimei meets with his deserts (Not in Chronicles)
36. sent and called for Shimei] Solomon sent for him to Jerusalem from Bahurim (see 1Ki_2:8). Keeping him under close watch, he could hardly fail to find him tripping.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (36) Called for Shimei.—The command given to Shimei is…
(36) Called for Shimei.—The command given to Shimei is in itself a reasonable precaution against treason, in one already powerful and of doubtful fidelity; and the reference to crossing the Kedron shows that it was designed to prevent his resorting to his native place, Bahurim. But it is difficult, in face of David’s charge, to doubt that it was in some degree intended as a snare; and this view is confirmed by Solomon’s words in 1Ki_2:44, which refer back to the old offence of Shimei against David. The narrative gives no hint that Shimei’s expedition to Gath was not made in good faith, simply to regain his slaves; and a command, which had its justification in the danger likely to result from his residence in Bahurim, among his own people, could hardly be disobeyed in spirit by a temporary journey to a foreign country. Legally the execution was justifiable, and it may have been politic; but it cannot stand examination on the ground of equity or generosity. It is here probably related by anticipation.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain THE END OF SHIMEL. This fresh intrigue of Adonijah"s…
THE END OF SHIMEL. This fresh intrigue of Adonijah"s warns the king that he must be on his guard and keep a watch over suspected persons. Prominent among these, from his antecedents and connexions, would be Shimei.
And the king sent and called for Shimei probably from Bahurim. But see on ver. 8. Not necessarily as "a guarantee for his residence there" (Wordsworth). Jewish law would make a purchase difficult. Lev_25:23. Cf. 1Ki_21:3 a house in Jerusalem and dwell there where he would be under surveillance and where his sinister influence with the men of Benjamin would be neutralized and go not forth thence any whither or, "hither and thither." Weder dahin noch dorthin. Bahr.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Ki_2:37. Thy blood shall be upon thine own head—The…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_2:37. Thy blood shall be upon thine own head—The legal form of the sentence of death (Lev_10:9; Lev_10:11-12, etc.).
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1Ki_2:38. Dwelt in Jerusalem many days; וָמִים רַבִּים
1Ki_2:42. The word that I have heard is good. Pointed sometimes thus,—“The word is good; I have heard.”
1Ki_2:46. So the king commanded—that he died—This was not merciless rigour. Shimei had committed perjury, had acted deceitfully and independently—not petitioning Solomon for leave; and having added to high treason (1Ki_2:44) this crime of violating his oath though on keeping it his life hung, retribution was imperative. Kingdom was established בְּיָך, in or by the hand, i.e., in the possession of Solomon, or by his administration.
HOMILETICS OF 1Ki_2:36-46
THE RETRIBUTION OF A CURSE
It is a striking testimony to the power of Christianity, that those who have been trained under its influence find much that is painful to their feelings in transactions which would, even in modern times, appear perfectly reasonable, just, and even laudable, among Eastern nations. The greatest oriental magnates were animated by the spirit of the age in which they lived; and we might as well complain that they travelled from Dan to Beersheba on the slow-footed ass, rather than by the rapid rail, as that they were not in all things actuated by the spirit of a later revelation and a later time. The series of stern retributions recorded in this chapter must be viewed and interpreted in the light of the times in which they took place. Many have complained that in the case of Shimei an unwonted measure of severity is shown. There is much force in the remarks made by Dr. Kitto:—“Upon the whole, it seems to us that in this incident, as in many other austere circumstances of Scripture history, the apparent difficulty disappears, or becomes greatly attenuated, when all the circumstances are closely weighed, and when we contemplate the subject not exclusively from our own point of view, but from that of contemporaries, and in connection with influences—religious, political, and social—very different from our own, but which some degree of careful study may enable us to realize. The more this is done, the more ‘digestible’ many of the hardest things of Scripture history will appear. One thing is certain, that there is not a word or hint in the Sacred Book to show that the conduct of David and Solomon to Joab, Shimei, Adonijah, or Abiathar, was regarded as other than perfectly right and just, if not laudable, by the people of the age and country in which David and Solomon lived. Indeed, we may be sure that Solomon was too sagacious to disfigure the commencement of his reign by acts abhorrent to the public opinion of his time. And if he had that sanction—as we are sure he had—we feel that, in matters not affecting any principle of God’s ancient law, we have no right to stigmatise his conduct as unjust or barbarous, although, with our keener sense—with our Christian and occidental perceptions—of human obligations, we turn with relief from the grim severities of this blood-stained page.” In reviewing the conduct and fate of Shimei observe:—
I. That a curse is the offspring of a spirit of bitter rancour and hostility. Shimei was of the house of Saul, and strongly resented the loss of royalty to the Benjamites, and all prospect of preferment to himself. He unjustly charged David with being the cause of the ruin of the Sauline dynasty, and conceived a violent hatred towards him. While David was in prosperity and power, Shimei dared not assail him; but when, in a day of adversity, David and his followers had in their flight come to Bahurim, Shimei came out from his house, situated on an elevated ridge near the roadside, and poured on the humbled and distressed monarch a torrent of outrageous curses (2Sa_16:5-13). The greatest swearer is the greatest coward. There are men with hearts so full of hatred, malice, and all uncharitableness, that their lips constantly burn with freshly uttered blasphemies; their stomachs are so foul that they must needs spit up the loathsome venom with which they are overcharged, and they care not on whom it shall fall. If there is no special object of their spite before them, they will curse all round, and end by cursing themselves. To curse is the most contemptible method of revenge; it is an evidence of utter impotency, and a horrid revelation of a most fiendish nature. Just as Shimei cast dust (ib. 1Ki_5:13) which would be harmless to those he abused, and would doubtless be blown again into his own eyes, so the curses of the vile blasphemer often return in fearful retribution upon himself. Shimei was a dangerous, bad man, equal to any intrigue, and finding his recreation in plotting wickedness. With some monarchs such a man would not be suffered to be at large. There are some men who are not fit to be trusted out of sight, and the swearer is often of that class.
II. That the retribution of a curse is sometimes mercifully delayed.
1. The delay affords space for repentance and reformation. The evildoer misapprehends the slowness of the Divine punishment, as though it were an evidence of weakness. God hesitates, that man may relent and find forgiveness. But, oh! the blindness of the human heart—“Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil” (Ecc_8:11). The lull in the tempest enables the skilful mariner to repair damages, and prepare for the worst; so the stillness of God should suggest to the sinner the importance of a prompt and penitent search after salvation.
2. The delay is conditional (1Ki_2:36-37). Shimei was to be a prisoner at large in Jerusalem, and not to pass a certain boundary outside the city, formed by a circle drawn from the brook Kidron. To infringe that condition, on any pretence whatever, would render him worthy of death. “Besides the old grudge no doubt Solomon saw cause to suspect the fidelity of Shimei, as a man who was ever known to be hollow to the house of David. The obscurity of a country life would easily afford him more safe opportunities of secret mischief; many eyes shall watch him in the city; he cannot look out unseen, he cannot whisper unheard. Upon no other terms shall he enjoy his life, which the least straying shall forfeit.”—Bp. Hall. All our blessings are conditional. As a limit was fixed for the restless Shimei, so is it necessary that we should set a limit to our affections, desires, and ambitions.
3. The mercy of delayed retribution should be gratefully acknowledged (1Ki_2:38). Shimei recognized the justice and clemency of the conditions imposed on him, and solemnly pledged himself to observe them. He looked for death, and lo! life was continued. The sinner has reason to praise God for every moment his punishment is delayed. He best shows his gratitude for the gracious respite by striving to be obedient. St. Bernard, one of the holiest of the church’s saints, was in the habit of constantly warning himself by the grave enquiry—“Bernard, for what purpose art thou here?” The thoughtful penitent may profit by frequently putting to himself the question—“For what purpose art thou spared?”
III. That the retribution of a curse is hastened by some fresh act of disobedience.
1. Man is tempted to disobedience by the love of temporal gain (1Ki_2:39-40). Avarice is the root of all evil. The loss of two servants led Shimei to disobedience, even to forget his oath and risk his life. “Covetousness and presumption of impunity,” says Bishop Hall, “are the destruction of many a soul. Shimei seeks his servants, and loses himself! How many are there who cry out of this folly, and yet imitate it! These earthly things either are our servants, or should be. How commonly do we see men run out of the bounds set them by God’s law, to hunt after them till their souls incur a fearful judgment!”
2. Disobedience is ungrateful. Shimei had acknowledged the kind forbearance shown him, and engaged himself by an oath to observe the condition. He ignored his obligation, and forgot the kindness he had received. Forgetfulness is a reckless destroyer of gratitude, and a prolific cause of disobedience. Men sin because they “forget” the commandments of the Lord. It is the depth of ingratitude to rebel against our best benefactor, to slight his commands, to depreciate his goodness, and frustrate his purpose.
3. Disobedience is dangerous. This Shimei discovered to his cost. Let the skater disregard the warning, “Beware!” and it is no marvel if he is suddenly immersed under the treacherous ice. A certain rebel chieftain—a principal leader in one of the most sanguinary risings of the Irish against the government—died from a grievous malady contracted by his wearing poisoned boots, which, it is said, were sent him in a present. The disobedient walk in poisoned boots, and to continue the practice is sure to prove fatal (Eze_18:20)!
IV. That the retribution of a curse falls at last with awful severity.
1. The grounds of retribution are rehearsed (1Ki_2:42-45). Stress is laid upon Shimei’s violation of his own oath, and of the king’s commands. He is also reminded of his former crimes: there was no need to call witnesses in proof—his own heart was privy to it all (1Ki_2:44). The heart is privy to much more wickedness than ever appeared without. The punishment for any one sin brings up unpleasant recollections of all the sinful past. The retribution of the wicked will be justified in the light of Divine justice, and in the reflected light of his own sinful history.
2. The retribution is complete. “So Benaiah fell upon him that he died” (1Ki_2:46). Vengeance against rebels may sleep; it cannot die. Shimei’s fate plainly proves the truth of the word (Job_34:11; Psa_141:10; Pro_5:22). Divine justice at length overtakes those whose crimes have long been unpunished, and when they least expect it. Those also who have cursed the anointed of the Lord, the eternal King of God’s realm, and who have shot their poisoned shafts at Him, shall hereafter say to the mountains, Fall on us! and to the hills, Cover us! (Luk_23:30). How weak and forgetful of his word would the king have seemed to all the people if he had let Shimei now go free, particularly with the notions then entertained about a king! (Pro_16:12-15; Pro_20:2; Pro_20:26).—Lange.
V. The retribution of a curse tends to strengthen the authority of government. “And the kingdom was established in the hand of Solomon” (1Ki_2:46). All malcontents and rebels were now removed or subdued: his own subjects were affectionately bound to him, and the surrounding nations either dreaded him, or did not think proper to make him their enemy. The union of mildness and firmness, generosity and official justice, in the conduct of the young sovereign in the treatment of his foes, must have deeply impressed the people, have increased his authority, and established his rule. It is a comforting thought to the believer, that the kingdom of Messiah is firmly established, notwithstanding the rage and tumult of His adversaries. In Him the throne of David is established for ever (1Ki_2:45; see also 2Sa_7:13; 2Sa_7:16; Psa_89:4; Psa_89:36, &c.) The time is approaching when all the enemies of Christ shall perish, and His righteous government be universally acknowledged and obeyed.
LESSONS:—
1. A swearer is always something worse.
2. A foul mouth is its own condemnation.
3. The impenitent blasphemer will be rigorously punished.
GERM NOTES ON THE VERSES
1Ki_2:36. “Build thee an house in Jerusalem.” Shimei was no further to be trusted than he might be seen, and is therefore confined and kept within compass. So should our deceitful hearts be dealt with. Set a jealous eye upon them, or else they will give you the slip, as David’s did (Psa_39:1-2). He said he would look to his ways and bridle his tongue; but presently after he shows how he broke his word (1Ki_2:3).
1Ki_2:36-37. The power of evil circumscribed.
1. Though evil is a power, it is not the greatest power.
2. Evil is checked and limited by the superior power of law.
3. Law enforces its authority by adequate penalties.
4. When the limits of law are transgressed, its penalties are inflicted.
5. The extreme penalty of violated law is death.
1Ki_2:39. The temptations of avarice.
1. Are irresistible to the depraved.
2. Lead to the transgression of hitherto observed restrictions.
3. Allure the victim to inevitable destruction.
“And they told Shimei”—either for good or for evil will; so shall a man sooner or later hear of his faults, either by his friends or his foes; and malice, though an ill judge, may be a good informer.—Trapp.
1Ki_2:40. “And Shimei went to Gath. Sin, the way of death. The walker therein is—
1. Passion-blinded.
2. Devil-driven.
3. Judgment-stricken.
—“And it was told Solomon.” Kings have long ears, and more eyes than their own.
1Ki_2:42-43. The precept here was a mutual adjuration. Shimei swore not to go; Solomon swore his death if he went. The one oath must be revenged; the other must be kept. If Shimei were false in offending, Solomon will be just in punishing.—Bishop Hall.
Oaths should bind to good abearance (behaviour); but some can play with them as apes do with nuts, or monkeys with their collars, which they slip on and off again at pleasure.—Trapp. Perjury is a crime for which the avenging God will visit.
1Ki_2:41-46. This proceeding appears very harsh to the subjective modern view of history. Shimei has surely, it is thought, committed no great offence, if he has brought back his slaves, which he probably bought and paid for with hard cash, and thus helped himself to his own lawful property. Perhaps he thought also that his journey to Gath was no transgression of the royal command, because he did not require to cross the Kidron. On such grounds expositors have endeavoured to excuse Shimei, and, at the same time, to prove Solomon’s rigour. But Shimei cannot be exculpated. The subtle evasion is refused by the plain words of the text, which forbid him to go any whither out of Jerusalem (1Ki_2:36; 1Ki_2:42); and the reference to the cash which his slaves may have cost him is no less an empty argument. If Shimei wished to remain true to his oath, he should have informed the king of the flight of his slaves, petitioned him for leave to bring them back, and awaited his directions; but he ought not to have lightly broken his oath. In his perjury lay his guilt, and he had no excuse, as Solomon showed him; to which was added his high treason against David. In the punishment of his crime Solomon thus only vindicated the Divine right, and might therefore have regarded it as a retribution suspended over Shimei for his transgression, for which God will bless him by the fulfilment of the promise made to David of the perpetual duration of his throne.—Keil.
A sure, though late judgment attends those that dare lift up either their hand or tongue against the sacred persons of God’s vicegerents. How much less will the God of heaven suffer unavenged the insolencies and blasphemies against His own Divine Majesty! It is a fearful word, He should not be just if he should hold these guiltless.—Bishop Hall.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Punishment of Shimei
The Punishment of Shimei
v. 36. And the king sent and called for Shimei, and said unto him, without specific reference to his crime, of which he was very well aware, Build thee an house in Jerusalem and dwell there, for Solomon desired to keep him under surveillance, and go not forth thence any whither. He could move about freely within the city, but was not permitted to leave it.
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v. 37. For it shall be that on the day thou goest out and passest over the brook Kidron, especially with the purpose of returning to his home at Bahurim, thou shalt know for certain that thou shalt surely die, he was plainly told that the king could not trust him out of his sight; thy blood shall be upon thine own head, he would have no one but himself to blame in case the death-sentence would have to be carried out upon him.
v. 38. And Shimei said unto the king, in accepting the inevitable and probably counting himself lucky for escaping at all, The saying is good; as my lord the king hath said, so will thy servant do. And Shimei dwelt in Jerusalem many days.
v. 39. And it came to pass at the end of three years that two of the servants of Shimei, his slaves, ran away unto Achish, son of Maachah, king of Gath, in the Philistine country. And they told Shimei, saying, Behold, thy servants be in Gath.
v. 40. And Shimei arose, deliberately ignoring his promise to the king, to whom he should have appealed concerning the return of his slaves, and saddled his ass, and went to Gath, to Achish, to seek his servants. And Shimei went and brought his servants from Gath, he was successful in his quest.
v. 41. And it was told Solomon that Shimei had gone from Jerusalem to Gath and was come again, that he had broken his parole.
v. 42. And the king sent and called for Shimei, and said unto him, Did I not make thee to swear by the Lord, taking a solemn oath from him, and protested unto thee, saying, Know for a certain, on the day thou goest out and walkest abroad anywhither that thou shalt surely die? And thou saidst unto me, The word that I have heard is good.
v. 43. Why, then, hast thou not kept the oath of the Lord, that made in His name, and the commandment that I have charged thee with? He had forfeited his life by breaking his oath.
v. 44. The king said moreover to Shimei, reminding him of his former wickedness, which he had, to all appearances, not yet laid aside, Thou knowest all the wickedness which thine heart is privy to, which his heart knew and continually thought over, that thou didst to David, my father; therefore the Lord shall return thy wickedness upon thine own head, he now had to suffer the consequences of his crime;
v. 45. and King Solomon shall be blessed, and the throne of David shall be established before the Lord forever. The Lord had turned Shimei’s curse upon David into a blessing upon his whole house, as the king had prayed, 2Sa 16:12.
v. 46. So the king commanded Benaiah, the son of Jehoiada, which went out and fell upon him that he died. And the kingdom was established in the hand of Solomon; this affair gave him further prestige. Through the proper administration of right and justice the power and prestige of every government is established.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
King Solomon tells Shimei to stay in Jerusalem or Shimei will die.
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Your blood will be on your own head
Here "blood" is a metonym for guilt and the head is a metonym for the person. AT: "You will be responsible for your own death" (See: Metonymy)
translationWords
Shimei
Jerusalem
die
blood
lord
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:36-38 The confinement of Shimei prevented him from reaching…
2:36-38 The confinement of Shimei prevented him from reaching his kinsmen in Benjamin to stir up trouble for the king.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.