2 Samuel 16:5-14

Shimei Curses David and His Men

16:5 Then King David reached ¹  Bahurim. There a man from Saul’s extended family named Shimei son of Gera came out, yelling curses as he approached. ²  16:6 He threw stones at David and all of King David’s servants, as well as all the people and the soldiers who were on his right and on his left. 16:7 As he yelled curses, Shimei said, “Leave! Leave! You man of bloodshed, you wicked man! ³  16:8 The Lord has punished you for ⁴  all the spilled blood of the house of Saul, in whose place you rule. Now the Lord has given the kingdom into the hand of your son Absalom. Disaster has overtaken you, for you are a man of bloodshed!”

16:9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!” 16:10 But the king said, “What do we have in common, ⁵  you sons of Zeruiah? If he curses because the Lord has said to him, ‘Curse David!’, who can say to him, ‘Why have you done this?’” 16:11 Then David said to Abishai and to all his servants, “My own son, my very own flesh and blood, ⁶  is trying to take my life. So also now this Benjaminite! Leave him alone so that he can curse, for the Lord has spoken to him. 16:12 Perhaps the Lord will notice my affliction ⁷  and this day grant me good in place of his curse.” ⁸ 

16:13 So David and his men went on their way. But Shimei kept going along the side of the hill opposite him, yelling curses as he threw stones and dirt at them. ⁹  16:14 The king and all the people who were with him arrived exhausted at their destination, where David ¹⁰  refreshed himself.

Keluaran 10:16-17

10:16 ¹¹ Then Pharaoh quickly ¹²  summoned Moses and Aaron and said, “I have sinned ¹³  against the Lord your God and against you! 10:17 So now, forgive my sin this time only, and pray to the Lord your God that he would only ¹⁴  take this death ¹⁵  away from me.”

Keluaran 10:1

The Eighth Blow: Locusts

10:1 ¹⁶ The Lord said ¹⁷  to Moses, “Go to Pharaoh, for I have hardened his heart and the heart of his servants, in order to display ¹⁸  these signs of mine before him, ¹⁹ 

1 Samuel 26:21

26:21 Saul replied, “I have sinned. Come back, my son David. I won’t harm you, for you treated my life with value ²⁰  this day. I have behaved foolishly and have made a very terrible mistake!” ²¹ 

Matius 27:4

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!”

[16:5]  ¹ tn Heb “came to.” The form of the verb in the MT is odd. Some prefer to read וַיַּבֹא (vayyavo’), preterite with vav consecutive) rather than וּבָא (uva’), apparently perfect with vav), but this is probably an instance where the narrative offline vÿqatal construction introduces a new scene.

[16:5]  ² tn Heb “And look, from there a man was coming out from the clan of the house of Saul and his name was Shimei son of Gera, continually going out and cursing.”

[16:7]  ³ tn Heb “man of worthlessness.”

[16:8]  ⁴ tn Heb “has brought back upon you.”

[16:10]  ⁵ tn Heb “What to me and to you?”

[16:11]  ⁶ tn Heb “who came out from my entrails.” David’s point is that is his own son, his child whom he himself had fathered, was now wanting to kill him.

[16:12]  ⁷ tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (bÿ’onyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (ba’avoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (bÿ’eni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.”

[16:12]  ⁸ tn Heb “and the Lord will restore to me good in place of his curse this day.”

[16:13]  ⁹ tn Heb “and he cursed and threw stones, opposite him, pelting [them] with dirt.” The offline vÿqatal construction in the last clause indicates an action that was complementary to the action described in the preceding clause. He simultaneously threw stones and dirt.

[16:14]  ¹⁰ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

[10:16]  ¹¹ sn The third part of the passage now begins, the confrontation that resulted from the onslaught of the plague. Pharaoh goes a step further here – he confesses he has sinned and adds a request for forgiveness. But his acknowledgment does not go far enough, for this is not genuine confession. Since his heart was not yet submissive, his confession was vain.

[10:16]  ¹² tn The Piel preterite וַיְמַהֵר (vaymaher) could be translated “and he hastened,” but here it is joined with the following infinitive construct to form the hendiadys. “He hurried to summon” means “He summoned quickly.”

[10:16]  ¹³ sn The severity of the plague prompted Pharaoh to confess his sin against Yahweh and them, now in much stronger terms than before. He also wants forgiveness – but in all probability what he wants is relief from the consequences of his sin. He pretended to convey to Moses that this was it, that he was through sinning, so he asked for forgiveness “only this time.”

[10:17]  ¹⁴ sn Pharaoh’s double emphasis on “only” uses two different words and was meant to deceive. He was trying to give Moses the impression that he had finally come to his senses, and that he would let the people go. But he had no intention of letting them out.

[10:17]  ¹⁵ sn “Death” is a metonymy that names the effect for the cause. If the locusts are left in the land it will be death to everything that grows.

[10:1]  ¹⁶ sn The Egyptians dreaded locusts like every other ancient civilization. They had particular gods to whom they looked for help in such catastrophes. The locust-scaring deities of Greece and Asia were probably looked to in Egypt as well (especially in view of the origins in Egypt of so many of those religious ideas). The announcement of the plague falls into the now-familiar pattern. God tells Moses to go and speak to Pharaoh but reminds Moses that he has hardened his heart. Yahweh explains that he has done this so that he might show his power, so that in turn they might declare his name from generation to generation. This point is stressed so often that it must not be minimized. God was laying the foundation of the faith for Israel – the sovereignty of Yahweh.

[10:1]  ¹⁷ tn Heb “and Yahweh said.”

[10:1]  ¹⁸ tn The verb is שִׁתִי (shiti, “I have put”); it is used here as a synonym for the verb שִׂים (sim). Yahweh placed the signs in his midst, where they will be obvious.

[10:1]  ¹⁹ tn Heb “in his midst.”

[26:21]  ²⁰ tn Heb “my life was valuable in your eyes.”

[26:21]  ²¹ tn Heb “and I have erred very greatly.”