2 Samuel 16:9

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.

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.

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.

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:

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.

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.

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).

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.

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.)

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.

Abishai wanted to put an end to this cursing (on the expression "dead dog," see Sa2 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. Kg1 17:18; Jos 22:24; and τὶ ἐμοὶ καὶ σοί, Joh 2:4. For the thing itself, comp. Luk 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 Sa2 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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Abishai

See how you translated this man's name in 2 Samuel 2:18. (See: How to Translate Names)

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.