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.” 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?’ ”
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. 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.”
Geneva Bible translators 1599 · Public Domain On vv10, 12 David felt that this was the judgment of God…
David felt that this was the judgment of God for his sin, and therefore humbleth himself to his rod.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–12 2Sa 16:9 Then said Abishai the son of Zeruiah…
2Sa 16:9 Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.
Ver. 9. Why should this dead dog curse my lord?] Abishai was no less zealous for David his kinsman than Shimei was for his, and would fain have been doing with him; his fingers even itched to take off his head, ut maledicire simul et vivere desineret. David is no less earnest with God to take an order with such dead dogs as blasphemed him and his truths. {Psa 74:10; Psa 74:18; Psa 74:22-23} This was true zeal in David; but revenge - ζηλος πικρος - in Abishai and Shimei.
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 On vv10, 12 What have I to do with you? to wit,…
What have I to do with you? to wit, in this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it, but wholly leave it to me, to do what I think fit.
Because the Lord hath said unto him; not that God commanded it by his word, for that severely forbids it, Exo 22:28; or moved him to it by his Spirit, for neither was that necessary nor possible, because God tempteth no man, Jam 1:13; but that the secret providence of God did order and overrule him in it. God did not put any wickedness into Shimei’s heart, for he had of himself a heart full of malignity and venom against David; but only left him to his own wickedness; took away that common prudence which would have kept him from so foolish and dangerous an action; directed his malice that it should be exercised against David, rather than another man, as when God gives up one traveller into the hands of a robber rather than another; inclined him to be at home, and then to come out of his doors at that time when David passed by him; and brought David into so distressed a condition, that he might seem a proper object of his scorn and contempt. And this is ground enough for this expression, the Lord said, not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 1Ki 17:4, and to send forth his word and commandment to senseless creatures, Psa 147:15,18.
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Who shall then say? not unto Shimei, for it was justly said so to him afterwards, 1Ki 2:9, but unto the Lord; who shall reproach God’s providence for permitting this? Or, who shall by words or actions restrain him from executing God’s just judgment against me?
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 On vv9–12 Then said Abishai the son of Zeruiah unto the…
Then said Abishai the son of Zeruiah unto the king,.... A sister's son of his, and a general in the army, who could not bear to hear the king abused in this manner:
why should this dead dog curse my lord the king? be suffered to do it with impunity; a "dog" he calls him, because of his vileness and baseness, and because of his impudence, and on account of his reproachful and abusive language, aptly signified by the snarling and barking of a dog; and a "dead" dog, as being useless, detestable, and abominable:
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let me go over, I pray thee, and take off his head; go over the plain where David and his men were, to the hill on which Shimei was, and strike off his head with his sword; which he could easily do, and soon put an end to his cursing.
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 On vv10–11 What have I, &e. - In this matter I…
What have I, &e. - In this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it. The Lord - God did not put any wickedness into Shimei's heart, for he had of himself an heart full of malignity against David; but only left him to his own wickedness; and brought David into so distressed a condition, that he might seem a proper object of his scorn. And this is ground enough for this expression, the Lord said, not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 1 Kings xvii, 4, and to send forth his word to senseless creatures, Psalm 1xlvii, 15, 18. Who shall reproach God's providence for permitting this? Or, who shall restrain him from executing his just judgment against me?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–11 Verse 10. Because the Lord hath said] The particle…
Verse 10. Because the Lord hath said] The particle וכי vechi should be translated for if, not because. FOR IF the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10–12 2Sa 16:10. What have I to do with you?…
2Sa 16:10. What have I to do with you? &c. — In this matter I ask not your advice, nor will I follow it. Your violent counsels are no way pleasing or fit for me at present. The Lord hath said unto him, Curse David — God, by bringing me into this distressed condition, hath caused me to appear a proper object of his scorn, hath left him to his own wickedness, and now gives him an opportunity, in the course of his providence, of pouring forth the malignity of his heart, without restraint, or fear of being punished for so doing. We cannot suppose David meant that God, strictly speaking, had either bid Shimei curse him, or had excited him so to do: but merely that, his heart being full of malice and rage, God had now put it into his power to give full vent to these diabolical passions as a punishment to David. Unto this the good king humbly submits, looking upon it as coming from the hand of God, who had delivered him up to this contempt. And in this David’s patience and meekness were admirable, for it is not an easy thing to stifle all emotions of revenge when there is a high provocation to it, and no difficulty in taking it. David did not scorn these curses as proceeding from the mouth of a base wretch, not worthy to be regarded, but acknowledged that his sins had merited this chastisement, and that God was just in suffering him to be afflicted with it. Who shall then say, Wherefore hast thou done so? — Who shall reproach God’s providence for permitting this? Or, who shall restrain him from executing his just judgment against me?
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 On vv9, 10, 12 This dead dog - See the marginal reference and…
This dead dog - See the marginal reference and 2Sa 9:8 note.
Go over - The ravine, possibly with a stream of water 2Sa 17:20, which lay between them and Shimei.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9, 10, 12 Dog. David’s nephew was moved with indignation. He could…
Dog. David’s nephew was moved with indignation. He could easily have punished the insolence of Semei. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv9–10 9. Dead dog — See note on 2Sa_9:8.
9. Dead dog — See note on 2Sa_9:8.
Curse… the king — This was transgression, for the law said, “Thou shalt not curse the ruler of thy people.” Exo_22:28.
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 On vv9–12 9. Then said Abishai] Consistently with his character on…
9. Then said Abishai] Consistently with his character on the former occasion when he wished to slay Saul (1Sa_26:8), and on the later occasion, when he was for refusing Shimei’s suit for pardon (ch. 2Sa_19:21). His fiery zeal reminds us of the Sons of Thunder (Luk_9:54), and David’s answer recalls Christ’s answer to Peter (Joh_18:10-11).
this dead dog] See ch. 2Sa_9:8, 2Sa_3:8, and notes there.
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 On vv10–12 (10) So let him curse.—This translation follows the margin…
(10) So let him curse.—This translation follows the margin of the Hebrew, as the LXX. and Vulg. also do. David, throughout, recognises that all his sufferings were from the Lord’s hand, and he wishes to submit himself entirely to His will. He does not, of course, mean to justify Shimei’s wrong; but only to say that, as far as his sin bears upon himself, it is of Divine appointment and he cannot resent it.
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 On vv9, 12 Then said Abishai. Abishai"s indignation was natural, and it…
Then said Abishai. Abishai"s indignation was natural, and it is evident, from ver. 10, that Joab shared it. Shimei"s conduct was abominable, and David finally condemned him to death for it, (1Ki_2:8, 1Ki_2:9) having probably found that, even after his pardon, he was an implacable enemy. His revilings now must not only have been painful to David, but depressing to all the people that were with him, and there must have been many a murmur in the ranks at the king allowing such conduct to go unpunished. But he was in a state of great mental distress and self-condemnation. He had borne sorrow after sorrow since the day when, by his own great sin, he had opened the floodgates of wickedness; and now the son whom he dearly loved, and who had first been put wrong by a crime which might never have been committed but for his own example, was seeking both his crown and his life, and had made his cup of sorrow full to the brim and running over. At such a time of agony it was even a relief to have outward affliction to bear; for it brought the consoling thought that the Divine chastisement had its merciful limit. Jehovah had bidden Shimei revile him, and he would bear it because it was Jehovah"s doing. "It may be that Jehovah will look upon my wrong, and that he will requite me good for his cursing of me this day." Go ever. Abishai"s word is explained by ver. 13. David"s route seems to have lain in a narrow valley, and Shimei, running along the ridge on one side, was near enough for his words to be heard, and for his stones to come near the king"s retinue. Abishai, therefore, asked permission to cross over to Shimei"s side of the steep ravine with a few men, who would seize him and put him to death.
Vers. 9, 10. (BAHURIM.)
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The zeal of Abishai.
References: (1Ch_2:6; 1Sa_16:6; 2Sa_2:18 2Sa_10:14 2Sa_21:17 2Sa_23:18; 1Ch_18:12) Of the three sons of Zeruiah, (2Sa_5:3-9) the youngest, Asahel, was slain in early life; (2Sa_2:23) the oldest, Joab, was now present (ver. 10), "little trusting the revolution which a capricious stripling (like the Stuart Monmouth) was to lead;" the second, Abishai, was one of the earliest, bravest, and most faithful of David"s supporters. As on a former occasion, when he sought to destroy Saul with a stroke, so now his thoughtless, headstrong, and undevout impulses needed to be checked. "The characteristic trait of his nature was a blunt, impetuous ferocity." His passionate emotion was
I NATURALLY EXCITED by the conduct of Shimei; and was, in some respects, commendable; inasmuch as it showed:
1. An ardent affection toward the king, his "lord;" like that of James and John toward Jesus, (Luk_9:54) and of Peter and the other disciples (Luk_22:49; Mat_26:51) The zeal of the Lord"s enemies against him calls forth the zeal of his friends on his behalf.
2. A burning indignation against wrong doing. "Ye that love the Lord, hate evil.
3. A vehement desire for the triumph of justice. He doubtless felt that the offender deserved to die; and was eager to "take off his head," in order to the vindication of the royal honour, the maintenance of the Divine Law, and the promotion of the public good. He thus displayed something of the zeal of Phinehas (Num_25:13; Deu_33:9) and of Elijah (1Ki_18:40; 2Ki_1:10) without, however, being justified therein by the same necessity and authority, or imbued with the same simple, pure, and lofty spirit. It is difficult to indulge in resentment, even when proper to do so, without sin (Joh_2:17; Eph_4:26)
II WRONGLY INDULGED. "Let me go over," etc. This request was marked by:
1. Inconsideration and want of judgment. It is doubtful whether his attempt, if permitted, would have succeeded, for Shimei was hardly likely to be without defenders; (2Sa_19:17) it could scarcely fail to hinder the king"s flight and imperil his safety; and its success would have
2. effected no useful purpose at such a crisis. Zeal is often blind and misguided (Rom_10:2; Php_3:5; Act_17:5) as to the right end, the proper means, and the suitable time. "Zeal without knowledge is as wildfire in a fool"s hand.
3. Vindictiveness; such as frequently mingles with deserved indignation toward evil doers; is bitter (Jam_3:14) and violent; and makes him who entertains it partaker of the evil which he condemns. "The wrath of man worketh not the righteousness of God.
4. Presumption and vain glory; not altogether unlike that of Saul (2Sa_21:2) and of Jehu. (2Ki_10:16) How often do men feel confident of the rectitude of their course, although acting contrary to the will of God! and how often, whilst apparently full of zeal for public justice and "the glory of God," are they really full of pride and self-will!
True zeal is merciful and mild, Can pity and forbear; The false is headstrong, fierce, and wild, And breathes revenge and war.
III RIGHTLY REPROVED. "What have I to do with you," etc,? The spirit of Abishai and Joab (who, perhaps, joined in the request) was different from that of David; which, in its self-control, patience, and forbearance, displayed the highest heroism, and foreshadowed the meekness of Christ. "True Christian zeal is no other than the flame of love. This is the nature, the inmost essence of it" (Wesley). What is contrary to it should be rebuked by:
1. The indication of the will of God (ver. 10).
2. The exemplification of a spirit of submission (Joh_18:11) and charity.
3. The assurance of the blessing with which it will be followed (ver. 12)."so the travellers went on. The roads diverged. The curses died away. The stones fell short of their aim. The evening closed on that long day of weariness and sorrow the dreariest day that David had ever known; and he and the partners of his exile rested for the night" (Plumptre). D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 Let him alone, let him curse, for the Lord…
2Sa_16:11-12
Let him alone, let him curse, for the Lord hath bidden him.
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The grounds of Davids forbearance towards Shimei
David, in his adversity, receives from Shimei an undeserved, cruel, and most irritating provocation; he reviles him, and curses him, and casts stones at him; but the afflicted monarch bears all his insults with silent meekness; he, forgives and protects his railing enemy; and here in the text he discloses to his wondering attendants the feelings which actuated his conduct towards him. His words evidently direct our attention to the grounds of his forbearance towards Shimei; and they convince us at once that this forbearance did not proceed from a want of feeling. Some men appear to bear provocations, as a stone may be said to bear them: they excite no resentment, for they give no pain. But this insensibility is not Christian meekness. We must feel before we can forgive; and that forgiveness is the most exalted in its nature, which is accompanied with the keenest sense of the injuries it pardons. Neither was this insensibility the meekness of David. His was one of the warmest hearts that ever beat in a human breast. Every act of kindness had power to move it, and he himself tells us that reproach could almost break it.
I. His forbearance must be traced partly to the softening influence of affliction. David here reminds his servants of the trials under which he was suffering; and intimates to them that the father, who had to bear with the cruelty of a beloved son, could find but little difficulty in pardoning the insults of a reviling enemy; that the greater affliction had prepared his mind for the less, and enabled him to be submissive under it. Tribulation, says the apostle, worketh patience. It calls the patience of the Christian into exercise, and consequently strengthens it. Who are the proud and revengeful among mankind? They who have known but little of the calamities of life, and been tossed by few of its storms.
II. David was assisted in overcoming his resentment by tracing the persecution he received to god. The ill-treatment of the ungodly, as well as the natural evils of life, must be ascribed, in some degree, to a chastising God. The malice and cruelty of the world are no less the instruments of working his will than the diseases which assail our bodies, or the storms which lay waste our dwellings.
III. Hence the forbearance of David may be ascribed also to a sense of sin. He says nothing indeed of his sinfulness, but the abrupt language which he uses evidently implies that it was in his mind. And what provocation is there which a deep sense of guilt will not enable us to bear? Go to the man whom a heavenly instructor has made acquainted with the hidden depravity of his nature; who is day by day retiring to his closet to mourn over his sins, and who often waters his couch with tears by night as he thinks of his transgressions--try the patience of the stricken penitent by insults and revilings; and what is the result? Says the wounded Christian, I am a sinner, and wrath must not lodge in a sinners heart. I may be reviled, but what a miracle of mercy is it that I am not consumed! Men may reproach me, but how ought I to wonder that my God forbears to curse and destroy me!
IV. The forbearance of David proceeded from an humble expectation of a recompense from god. Though he had sinned against him and was suffering under his righteous displeasure, he knew that the Lord had not utterly taken away his loving-kindness from trim. What a powerful motive to forbearance and patience! When we are persecuted, the Lord looks on our afflictions. He knows our reproach, and our shame, and our dishonour; our adversaries are all before him. In conclusion:
1. David was not of a revengeful disposition. A mind so softened by affliction, so fixed on God, so full of contrition and faith, could not be revengeful.
2. We may infer also from the text, the reason why so much importance is attached in thee Scriptures to a forgiving spirit. (C. Bradley, M. A.)
No resentment
Sir Matthew Hale, the celebrated judge, had so completely gained the government of his passions that, though naturally of a quick temper, he was never seen in a passion, nor did he ever resent injuries. One day a person who had clone him a great injury came to him for his advice in the settlement of his estate, which he very readily gave him, but would accept no fee for it. When he was asked how be could behave so kindly to a man wire bad wronged him so much, his answer was, I thank God I have learned to forgive and forget injuries. (Quiver.)
Tracing trouble to its fountain head
As children will thank the tailor, and think they owe their new clothes to him rather than to their parents bounty, so we look to the next hand, and set up that instead of God. Second causes must never be made to stand before the first cause. Friends and helpers are all very well as servants of our Father, but our Father must have all our praise. There is a like evil in the matter of trouble. We are apt to be angry with the instrument of our affliction, instead of seeing the hand of God over all, and meekly bowing before it. It was a great help to David in bearing wits railing Shimei, when he saw that God had appointed this provocation as a chastisement. He would not suffer his hasty captains to take the scoffers head, but meekly said, Let him alone and let him curse, for the Lord hath bidden him. A dog when he is struck will bite the stick; if he were wise, he would observe that the stick only moves as the hand directs it. When we discern God in our tribulations we are helped to be quiet, and endure with patience. Let us not act like silly children, but trace matters to their fountain-head, and act accordingly. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 11 See how you translated this man's name in 2…
Abishai
See how you translated this man's name in 2 Samuel 2:18. (See: How to Translate Names)
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Zeruiah
See how you translated this man's name in 2 Samuel 2:13. (See: How to Translate Names)
Why should this dead dog curse my master the king?
Abishai asked this question to express his anger at the man. This rhetorical question can be translated as a statement. AT: "This dead dog must not speak to the king this way." (See: Rhetorical Question)
this dead dog
Here the man is being described as worthless by being compared to a dead dog. AT: "this worthless man" (See: Metaphor)
What have I to do with you, sons of Zeruiah?
This rhetorical question is asked to correct the sons of Zeruiah. It can be translated as a statement. AT: "I do not want to know what you think!" (See: Rhetorical Question)
Perhaps he is cursing me because
"He may be cursing me because"
Who then could say to him, 'Why are you cursing the king?
This is said as a rhetorical question to emphasize that the answer is "no one." This can be written as a statement. AT: "No one then can ask him, 'Why are you cursing the king?'" (See: Rhetorical Question)
translationWords
die
curse
lord
king
David
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 On vv9–11 16:9 Abishai was David’s nephew (1 Chr 2:13-16) and…
16:9 Abishai was David’s nephew (1 Chr 2:13-16) and evidently a member of his personal guard. He believed that no one should talk this way to the king and live to tell about it (cp. 2 Sam 19:21). David was slower to judge (cp. 1 Kgs 2:8-9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.