1 Kings 2:8

8. thou hast with thee Shimei] Shimei was not at present living in Jerusalem (see 1Ki_2:36), but that his conduct might be more closely watched Solomon compelled him to come and dwell in the city.

Bahurim] Besides its connexion with the story of Shimei, this place is mentioned (2Sa_17:18) as the spot where Jonathan and Ahimaaz were concealed in the well, or cistern, to avoid the pursuit of Absalom’s servants; and in the account of Phaltiel’s separation from Michal when she was sent back to David (2Sa_3:16) by Ishbosheth. It must have been situate near the road from Jerusalem to the fords of the Jordan, but it is not mentioned in Joshua, nor has its situation been identified.

Mahanaim] was on the east of Jordan, and was so named by Jacob (Gen_32:2) because he there saw the host (Mahaneh) of God. Abner made his head-quarters there while he was supporting Ishbosheth against David (2Sa_2:8). Its strong position and fortification, which are specially dwelt on by Josephus (Ant. vii. 9, 8) no doubt led Abner to choose it, as did David likewise in his flight before Absalom.

came down to meet me] Shimei makes a merit of being among the first to give the king welcome on his return (2Sa_19:20). And though Abishai urged that he should straightway be put to death, David refused to have the day of his restoration stained by the blood of any man.

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.

1Ki 2:8 And, behold, [thou hast] with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword.

Ver. 8. Thou hast with thee Shimei the son of Gerah.] Some think that, moved by David’s favour in forgiving him, {2Sa 19:23} he would not take part with Adonijah. {1Ki 1:8} But if it were the same Shimei, and not rather another and better of his name, {1Ki 4:18} yet now he must answer for his old faults. So that deferring payment is no breach of bond: there will come a time wherein the Lord will have a full blow at the impenitent person, be the pretences of impunity what they will.

Which cursed me with a grievous curse.] Heb., Strong; Gr., Dolorous; Chald., Bitter. Indeed his mouth was "full of cursing and bitterness," as if he had been as far as hell to fetch every word. {2Sa 16:5-13}

And I sware to him.] See on 2Sa 19:23.

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.

1Ki_2:8-9

And, behold, thou hast with thee Shimei, the son of Gera.

David and Shimei

Davids death-bed has never been without its own difficulties to thoughtful and reverential readers. For Shimei with all his good and his bad uses comes back again to Davids death-bed to tempt and to try David, and to discover what is in David s dying heart. The death-bed sayings of Gods saints have a special interest and a delightful edification to us; but Davids last words to Solomon about Shimei--we would pass them by if we could. Three or four several explanations of those terrible words of David have been offered to the distressed reader by able men and men of authority in such matters. I shall only mention those offered explanations, and leave you to judge for yourselves. Well, some students of the Old Testament are bold to take Davids dreadful words about Shimei out of Davids mouth altogether, and to put them into the mouth of the prophet who has preserved to us Davids life and death. Those awful words, they say, are that righteous prophets explanation and vindication of the too late execution of Shimei by Solomon after his reprieve, as Matthew Henry calls it, had come to an end with the death of David. Others again, and they, too, some of our most conservative and orthodox scholars, say to us that the text should run in English in this way: Hold him not guiltless; at the same time bring not his hoar head down to the grave with blood. You will blame me for my too open ear to such bold scholarship; and you will think it very wrong in me to listen to such evil men. But the heart has its reasons, as Pascal says, and my heart would stretch a considerable point in textual criticism to get Shimeis blood wiped off Davids death-bed. Another interpretation is to take the text as it stands, and to hear David judicially charging Solomon about a care of too long delayed justice against a blasphemer of God and the king. And then the last explanation is the most painful one of all, and it is this, that David had never really and truly, and at the bottom of his heart, forgiven Shimei for his brutality and malignity at Bahurim, and that all Davids long-suppressed revenge rushed out of his heart against his old enemy when he lay on his bed and went back on the day on which he had fled from Jerusalem. You can choose your own way of looking at Davids death-bed. But, in any case, it is Bahurim that we shall all carry home, and carry for ever henceforth, in our hearts. We shall have, God helping us, Davids Bahurim-mind always in us henceforth amid all those who insult and injure us, and say all manner of evil against us falsely; and amid all manner of adverse and sore circumstances, so as to see the Lord in it all, and so as to work out our salvation amid it all. And the Lord will look upon our affliction also, and will requite us good for all this evil, if only we wisely and silently and adoringly submit ourselves to it. (Alex. Whyte, D. D.)

The sins of godly men

There are three ways in which David may have been influenced in giving this dying injunction to his son--

I. As the agent, unconscious or otherwise, of Divine justice. We cannot conceive this measure as being the consummation of a Divine purpose, it had apparently so much about it of human plan. The Almightys power, when exerted in support of justice, has always been certain and direct in its action, without any reference to contingencies. A mans punishment ,never precedes his crime, nor is inflicted without one. With God it is all justice or all mercy; no half measures. No sparing for a time in uncertainty or doubt as to our guilt, begetting in us a sense of false security, till suddenly the knell of.doom sounds on our deafened ears. How different from mans punishment this. The very manner of Shimeis death is the greatest argument against its having been ordained by God (verses 36-46.) Davids conduct in giving this dying injunction to his son may have been influenced--

II. By a conscientious desire to administer human justice, according to the will of God. David, we are told, was a man of God, one after His own heart. How; then, with such clear perceptions of the Divine attributes, can we conceive of him as acting in this matter conscientiously and with cool judgment, in the full belief of the harmony of his decree with Almighty rectitude? To do so is to dishonour the unswerving uprightness of Gods justice, or to depreciate Davids experiences and knowledge of the Divine character. We would rather be left to our final alternative in--

III. Regarding his injunction as prompted by revenge. As a man he forgave Shimei at the time of his crime, which, then, should have been utterly effaced from his memory. Heavenly justice, if not satisfied, would have taken its own way of vindicating itself, without further action on Davids part. With David as a man of God and Israels law-giver, we must utterly disconnect this act, and attribute it entirely to a flaw in his character, which, at the last, reasserted its natural power in antagonism to Divine grace. In nothing, during life, do men differ so greatly as at death. The weakest on earth often enter the gates of heaven triumphant. While yet in the flesh, one foot is firmly planted on the threshold of the mansion prepared for them. On the other hand, the spiritual giant now is frequently then but as a timid and fearful child; often, indeed, appearing to lose his entire spiritual existence in the fearful struggle which Satan and his earthly nature keep up in endeavouring to wrest another soul from heaven to people the wilderness of hell. (R. Liswil, B. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ki 2:8. Behold thou hast with thee Shimei, &c., which cursed me with a grievous curse — “David,” says Delaney, “when he was importuned to punish Shimei, (2Sa 16:9; 2Sa 19:21,) imitated the mercy of God, who waits that he may be gracious. Had he copied after any lower pattern, he had not spared Shimei, in the very instant of passion and provocation; nor would he afterward have forgiven him, in the fulness of prosperity and power. He very well knew how much the remission of personal injuries became the kingly character, and, therefore, he gave Shimei his life, and confirmed the grant by an oath. But then it must be remembered, that the obligation of the oath was purely personal; for so he himself explains it, saying, I sware unto him by the Lord, I will not put thee to death by the sword. And, therefore, though David was bound, Solomon was at full liberty to vindicate the majesty of kings, in chastising this high insult upon his father in such a manner as he thought fit: nor was there any danger of doing this to excess, when the chastisement was deferred to the calm and cool season of dispassionate justice; when neither passion nor personal resentment could inflame the vengeance. David well knew how much it became the piety of his character to submit himself and his concerns to the divine disposal, throughout the whole course of his life; but could he, for this reason, wholly renounce the interest of justice? Or, if he could, he very well knew how dangerous an example it might be to his successors, to suffer such injuries and insults upon majesty to pass unpunished: and, therefore, when he had acted up to the piety and dignity of his own character, he very wisely admonished his son to act up to the wisdom of his.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2:8 Mahanaim was David’s refuge during Absalom’s rebellion (2 Sam 17:24). The Egyptian pharaoh, Shishak, invaded it during Rehoboam’s reign (see 1 Kgs 14:25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

thou hast with thee Shimei--Though David promised him a pardon, which being enforced by the presence of a thousand followers, could not have been well refused, he warned his son against Shimei as a turbulent and dangerous character. It must not be supposed that in these dying instructions David was evincing a fierce, vindictive spirit. He is rather to be considered as acting in the character of a king and magistrate, in noticing crimes which he had not been in a condition to punish, and pointing out persons of whom Solomon would be under a necessity to rid himself as dangerous to the state. The grateful mention of Barzillai's kindness [Kg1 2:7] was, however, a personal feeling that does honor to the warmth of his heart; and his silence as to Mephibosheth, the son of his beloved Jonathan, would imply the previous death of that prince.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. Thou hast with thee Shimei] See on 2Sa 16:5, c., and the notes on 2Sa 19:18-23.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) Thou hast with thee Shimei.—The most ungenerous charge is the virtual withdrawal of the pardon, freely granted to Shimei long before (2Sa_19:18-23). It is, perhaps, partly dictated by policy; for the notice of Shimei (2Sa_16:5-8; 2Sa_19:17) shows that he was powerful, and that he assumed a dangerous championship of the fallen house of Saul. But there are unmistakable traces of the old grudge rankling in David’s heart, reminding us of the bitterness of such psalms as Psalms 69.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And behold thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim,.... Of whom, and of his native place; see Gill on Sa2 16:5; he was now at Jerusalem, and so with Solomon, or near at hand; and was on his side, and of his party; see Kg1 1:8; but not to be trusted, or looked upon as a real friend:

which cursed me with a grievous curse, when I went to Mahanaim; a place on the other side Jordan, of which place, and the curses this man cursed David, with, see Sa2 16:7;

but he came down to me at Jordan; after the defeat of Absalom, and when David was returning, and humbled himself to him, and begged his pardon:

and I sware unto him by the Lord, saying, I will not put thee to death with the sword; but this oath was not binding upon his successor, and especially should he commit a new crime.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Curse. Saying, Go out, &c., 2 Kings xvi. 5. --- Camp. Hebrew Machanayim. (Haydock) --- Sword. He would revenge his private wrongs, but reserved the punishment of a notorious offender, till a time when passion would have no influence. Solomon was not bound by the personal oath of his father.

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).

With thee, i.e. in thy power, as that phrase is oft used.

Cursed me with a grievous curse; or, reproached me with bitter reproaches, 2Sa 16:7,8; which David could not but deeply resent from him, though, as it was an affliction sent from God, he patiently submitted to it.

I will not put thee to death with the sword.

Quest. How then could David lawfully engage Solomon to punish him for it? And did David upon his death-bed bear malice against Shimei?

Answ. First, David was not a private person, which might remit such offences without any inconvenience; but a public magistrate, who for the honour and maintenance of government was obliged to punish such insolent and opprobrious speeches, if the necessity of his affairs had not then engaged him to pass it by. Otherwise it appears from divers passages of the Psalms, and of this history, how free David was from a rancorous and revengeful spirit, even towards his enemies.

Secondly, The following advice is not contrary to David’s oath, both because that was only personal, that David would not kill him either at that time, as Abishai desired him, or whilst he lived, and did not oblige his successors; and especially, because it was not David’s mind that Shimei should be put to death for that fault, (as is evident; for then there was no need of Solomon’s wisdom to find out an occasion, but only of his justice to punish him for the old crime,) but for some other competent crime, which Solomon’s wisdom, narrowly prying into all his actions, would easily find out. And if the condition which Solomon imposed upon Shimei, 1Ki 2:36,37, seem hard, it must be remembered that David only swore that he would pardon him as to life, but not that he would exempt him from all punishment or confinement.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Shimei the son of Gera — The same remarks which show the nature of David’s charge concerning Joab, 1Ki_2:5, apply here also. It is not so much the charge of a dying father to a son as of a righteous ruler to his successor on the throne. David feels that in some things his hands have been too feeble in the punishment of crimes. In the case of Shimei he had allowed the royal majesty of Israel to be insulted and the offender to go unpunished.

I sware to him… I will not put thee to death — But David’s oath was not binding on Solomon.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And, behold, thou hast with thee Bahr understands by "near thee," (in deiner Nahe) because Bahurim was near Jerusalem. Keil gathers from this word that Shimei "was living at that time in Jerusalem," and refers to ver. 36, which, if anything, implies that he was not. But it is worth suggesting whether Shimei may not be the Shimei to whom reference is made in 1Ki_1:8. (Dean Stanley notices this as a possibility, but alleges nothing in support of it: "Jewish Church," vol. 2 p. 171, note.) We there find Shimei and Rei mentioned as firm adherents of Solomon at the time of Adonijah"s rising, and in these words, they "were not with Adonijah. Surely it is not an unfair presumption if there is nothing to rebut it that the Shimei subsequently mentioned as "with" Solomon is the same person. But it has been objected (e.g., by Kitto) that the false part that Shimei played at the time of Absalom"s revolt would have forever prevented his being recognized and mentioned as one of Solomon"s supporters. I very much doubt it. The great influence which Shimei possessed must be taken into account. Nothing shows that influence more clearly than the fact that on the day of David"s restoration, despite the part he had taken, and the possible disgrace and danger that awaited him, he could still command the attendance of one thousand men of Benjamin. (2Sa_19:17) Probably the secret of his influence lay in the fact that he was "of the family of the house of Saul," and possibly, owing to the insignificance of Saul"s descendants, was the mainstay and chief representative of that house. And if so, there is nothing at all surprising in the mention of the fact that he was "not with Adonijah," and was subsequently "with" Solomon. It may have been a matter of great consequence at that critical time, which side Shimei and the thousand or more Benjamites at his back espoused. And if he did then declare for Solomon, it could hardly fail to procure him some amount of favour and consideration. He would thenceforward rank amongst the friends of the young king, and the words "thou hast with thee" would accurately describe his position Shimei, the son of Gera another Shimei, the son of Elah, is mentioned (1Ki_4:11) as Solomon"s officer in Benjamin. Gera must not be thought of as the "father" of Shimei, except in the sense of ancestor. He was removed from him by many generations, being the son of Bela and the grandson of Benjamin (Gen_46:21; cf. 1Ch_7:6) Ehud, three hundred years earlier, is also described as "a son of Gera,", Jud_1:3:15 a Benjamite lit., the Benjamite, meaning that Gera, not Shimei, was the Benjamite. He was well known as the son of Benjamin"s firstborn, (1Ch 8:50) and the head of a house in Benjamin. Professor Gardiner (American translation of Lange, textual note, p. 29), following the LXX and Vulg., insists that, yniymiYhAB, (with the article) can only mean "son of the Jaminite, i.e., of the descendants of Jamin, a son of Simeon." But this is directly contrary to what we read 9 Samuel 16., viz., that Shimei was of "a family of the house of Saul," i.e., a Benjamite. And to this the grammar agrees. Jud_1:3:15 is an exact parallel, and compare ymijLhAtyBeLhAtyBe, 1Sa_6:14, 1Sa_6:18, and ymij Samuel 16:1, 18; 17:58 of Bahurim the name means The young men." It was some six miles distant from Jerusalem, in Benjamin, and on (or off, as Josephus, Ant. 7:9, 7, implies) the main road to Jericho and the Jordan valley. It may have lain in one of the waddies branching out from the ravine which runs continuously alongside the steep descent to Jericho. The event narrated in 2Sa_3:16 as happening at Bahurim may well have served to inflame Shimei"s hatred. In spite of his rancorous hostility, however, we gather from, 2Sa_17:18, that David had some faithful adherents there which lit., "and he" cursed me with a grievous acc. to Gesenius, al., " strong," i.e., sweeping; Keil, vehement; Thenius, heillos," flagitious. LXX, kataran ojdunhran. Vulg., maledictio pessima curse in the day when I went to Mahanaim; 2Sa_16:5 but he came down to meet me at Jordan lit., the Jordan, i.e. , the descender, so called from the rapidity of the stream (it has a fall of 1400 feet in about 100 miles) or from the steep descents which lead to it. The word always has the defin. art., and I sware to him by the Lord, saying, I will not put thee to death with the sword. (2Sa_19:23)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I will not, &c. - The words are, The king said unto Shimei, thou shalt not die: and the king swear unto him, 2 Sam. xix, 23. The oath, we see, was absolute. It was not, "I will not put thee to death now." or, "I will not put thee to death with the sword." But who can reconcile his charge to Solomon with this oath? Surely, considering the time of that charge, this next to the matter of Uriah, is the greatest blemish in all David's life.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

King David continues to tell Solomon how to lead Israel.

Shimei ... Gera

men's names (See: How to Translate Names)

Benjamite

descendant of Benjamin

Bahurim ... Mahanaim

place names (See: How to Translate Names)

do not let him go free from punishment

This can be expressed positively. AT: "be sure to punish him" (See: Double Negatives)

bring his gray head down to the grave with blood

Blood is a metonym for violent death, and the head is synecdoche for the whole person. AT: "make sure he dies a violent death" (See: Metonymy and Synecdoche)

translationWords

Shimei

son

Benjamin

curse

Jordan River

oath

die

sword

free

punish

wise

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

An explicit curse. [נמרצת means] concise, as in, “what will bring clarity [ימריצך] to you,” [and as in,] “and how clear [נמרצו are right words],” the same as an interpretation [נמלצו].

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.