2 Samuel 16:7

KJV

And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:

KJV (with Strong's)

And thus said {H559} Shimei {H8096} when he cursed {H7043}, Come out {H3318}, come out {H3318}, thou bloody {H1818} man {H376}, and thou man {H376} of Belial {H1100}:

Complete Jewish Bible

When Shim'i cursed, he said, "Get out of here! Get out of here, you killer, you good-for-nothing!

Berean Standard Bible

And as he yelled curses, Shimei said, “Get out, get out, you worthless man of bloodshed!

American Standard Version

And thus said Shimei when he cursed, Begone, begone, thou man of blood, and base fellow:

Commentary

### SUMMARY
Second Samuel 16:7 vividly portrays a moment of profound humiliation for King David during his desperate flight from Jerusalem due to Absalom's rebellion. As David and his loyal retinue departed the city, they were confronted by Shimei, a Benjaminite from the house of Saul, who vehemently cursed David, accusing him of being a "bloody man" and a "man of Belial." This outburst encapsulates the deep-seated animosity and political tensions that simmered beneath the surface of David's reign, revealing the fragility of his power and the personal cost of his son's betrayal.

### CONTEXT
* **Literary Context:** This verse is situated within the dramatic narrative of Absalom's rebellion, specifically as David is fleeing Jerusalem to escape his son's coup. The preceding chapter, [2 Samuel 15](/2_samuel/15 "2 Samuel 15 - Absalom's Rebellion and David's Flight"), details Absalom's cunning usurpation of the throne, David's decision to leave the city to avoid bloodshed, and the loyalty of figures like Ittai the Gittite and Zadok the priest. David's flight is marked by sorrow and humility, as seen in his ascent of the Mount of Olives weeping. Shimei's appearance in [2 Samuel 16:5-14](/2_samuel/16-5 "2 Samuel 16:5-14 - Shimei Curses David") is an immediate and shocking interruption to this somber procession, adding personal insult to David's public humiliation. David's remarkable response to Shimei, prohibiting his men from retaliating, underscores his trust in God's sovereign hand, even in such adversity, a theme further developed in [2 Samuel 16:10-12](/2_samuel/16-10 "2 Samuel 16:10-12 - David's Humble Acceptance of God's Will").

* **Historical & Cultural Context:** Shimei's identity as a Benjaminite from Bahurim and a relative of King Saul is crucial. The tribe of Benjamin was Saul's tribe, and many within it likely harbored resentment towards David for replacing Saul's dynasty. Shimei's curses reflect this lingering tribal and political animosity. In ancient Near Eastern culture, cursing was not merely an expression of anger but was believed to invoke supernatural powers to bring harm upon the cursed individual. To curse a king, especially one anointed by God, was an act of extreme defiance and rebellion, often punishable by death. Shimei's accusation of David being a "bloody man" likely references David's role in the deaths of Saul's family members (like Ish-Bosheth and Mephibosheth's guardian, though David was not directly responsible for their deaths, he was perceived as benefiting from them) or his general military campaigns, which were often brutal. The cultural belief that misfortune was a sign of divine judgment also played a role; Shimei interpreted David's flight as God's retribution for perceived injustices against the house of Saul.

* **Key Themes:** This verse powerfully contributes to several key themes within 2 Samuel and the broader Old Testament narrative. Firstly, it highlights the theme of **unjust accusation and suffering**, as David, despite his past sins, was not guilty of the specific charges Shimei leveled against him regarding the blood of Saul's house. Secondly, it underscores **divine sovereignty in human suffering**. David's response in [2 Samuel 16:10](/2_samuel/16-10 "2 Samuel 16:10 - David's Acceptance of God's Will"), where he states, "Let him alone, and let him curse; for the Lord hath bidden him," reveals his profound conviction that God was orchestrating or at least permitting this humiliation for a divine purpose, perhaps for his purification or as a consequence of his own past sins (e.g., the Bathsheba affair, as prophesied in [2 Samuel 12:11](/2_samuel/12-11 "2 Samuel 12:11 - Nathan's Prophecy of Calamity")). Thirdly, it explores the **human reaction to adversity**, demonstrating how some individuals seize upon another's misfortune to vent long-held grievances, often misinterpreting circumstances as divine judgment. Finally, David's humble acceptance of the curses, rather than retaliation, exemplifies a profound **humility and trust in God's justice**, a recurring motif in David's life, particularly during times of affliction, as seen throughout the [Book of Psalms](/psalms/1 "The Book of Psalms").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Bloody man (Hebrew, _ish damim'_):** This phrase literally means "man of bloods" or "man of bloodshed." It is a grave accusation, implying that David is guilty of murder or has a history of shedding innocent blood. While David was a man of war who had undoubtedly shed much blood in battle, Shimei's accusation likely refers to the deaths within Saul's household, implying David was responsible for their demise to secure his throne. This was a politically charged insult, designed to delegitimize David's kingship by portraying him as a ruthless usurper who attained power through violence against the rightful dynasty.
* **Man of Belial (Hebrew, _ish Beliyya'al'_):** The term "Belial" (בְּלִיַּעַל) is a compound Hebrew word often translated as "worthlessness," "wickedness," or "destruction." It is not a proper name but an epithet used to describe individuals who are utterly depraved, lawless, and without moral worth or restraint. To call someone a "man of Belial" was to brand them as a morally corrupt scoundrel, a rebel against God and man, and someone destined for destruction. This insult strips David of all dignity, legitimacy, and spiritual standing, equating him with the most vile and reprobate individuals in society, such as the [wicked sons of Eli](/1_samuel/2-12 "1 Samuel 2:12 - The Sons of Eli, Sons of Belial") or those who incite idolatry in [Deuteronomy 13:13](/deuteronomy/13-13 "Deuteronomy 13:13 - Men of Belial Inciting Idolatry").

#### Verse Breakdown
* **"And thus said Shimei when he cursed":** This clause introduces Shimei, a Benjaminite from Saul's clan, who seized the opportunity of David's distress to express his deep-seated animosity. His actions are not merely verbal abuse but a deliberate act of cursing, intended to invoke misfortune upon David, reflecting the tribal and political tensions that persisted despite David's reign.
* **"Come out, come out":** The repetition of "come out" emphasizes Shimei's intense contempt and desire for David's expulsion and complete downfall. It is a taunt, urging David to leave his rightful place as king and to be cast out as an outcast, stripped of all authority and blessing.
* **"thou bloody man":** This is a direct accusation of David's alleged guilt in shedding innocent blood, particularly in relation to the house of Saul. Shimei implies that David's current predicament is divine retribution for his past actions, painting him as a ruthless and violent individual undeserving of the throne.
* **"and thou man of Belial":** This final, devastating insult labels David as utterly worthless, wicked, and depraved. It is a comprehensive condemnation of his character and moral standing, portraying him as an embodiment of evil and lawlessness, thereby seeking to delegitimize his kingship and personal integrity entirely.

#### Literary Devices
The verse employs several potent literary devices to convey its dramatic impact. **Repetition** is evident in the phrase "Come out, come out," which intensifies Shimei's urgency, contempt, and desire for David's complete expulsion and degradation. This repetition creates a sense of relentless verbal assault. The use of **epithet** and **insult** is central, with Shimei labeling David a "bloody man" and a "man of Belial." These are not mere descriptive terms but highly charged, pejorative titles designed to strip David of his dignity, moral authority, and legitimacy as king. They function as a form of verbal assault, aiming to diminish David's standing in the eyes of his followers and God. The scene also serves as a form of **foreshadowing**, albeit ironically, as Shimei's curses, though unjust in their specific accusations, align with the broader prophetic judgment pronounced against David's house due to his sin with Bathsheba, where calamity would arise from within his own household. This highlights the complex interplay of human sin, divine judgment, and the sovereign hand of God even through the actions of hostile individuals.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This incident profoundly illustrates the theological principle of God's sovereignty, even over the wicked intentions and actions of men. David, in his humility, recognizes that Shimei's curses, though unjust and painful, are permitted by God, perhaps as a means of discipline or refinement. This perspective transforms a moment of public humiliation into an opportunity for spiritual growth and reliance on divine justice. It challenges believers to view suffering and unjust accusations not merely as random misfortunes but as potentially orchestrated or allowed by a sovereign God for His ultimate purposes, whether for judgment, purification, or the demonstration of His power. David's restraint in the face of such provocation also foreshadows a higher standard of suffering, where the innocent endures the unjust.

* [2 Samuel 16:10](/2_samuel/16-10 "2 Samuel 16:10 - David's Acceptance of God's Will")
* [Psalm 35:11](/psalms/35-11 "Psalm 35:11 - False Witnesses Rise Up Against Me")
* [Genesis 50:20](/genesis/50-20 "Genesis 50:20 - God's Redemptive Purpose in Evil")

### REFLECTION AND APPLICATION
Shimei's outburst against David provides a powerful lesson on how we are to respond when faced with unjust accusations, public humiliation, or the venom of those who wish us ill. David's immediate inclination was not to retaliate, but to trust in God's ultimate justice and sovereignty. He understood that even the most bitter curses and unfounded slanders could be part of God's permissive will, perhaps designed to humble him, test his faith, or refine his character. This passage challenges us to examine our own reactions to criticism and adversity. Do we immediately seek to defend ourselves, lash out, or harbor resentment? Or do we, like David, seek to discern God's hand in the situation, trusting that He can use even the malice of others for our good or His glory? It reminds us that our true vindication comes from God, not from our ability to silence our accusers.

#### Questions for Reflection
* **How do I typically react when I face unjust criticism or accusations?**
* **What does David's response to Shimei teach me about humility and trust in God's sovereignty during times of suffering?**
* **How can I cultivate a heart that is slow to anger and quick to trust God's purposes, even when I feel wronged?**

### FAQ

**Who was Shimei and what was his motivation for cursing David?**

Answer: Shimei was a Benjaminite from Bahurim and a relative of King Saul. His motivation stemmed from deep-seated tribal and political animosity towards David. He likely harbored resentment over David's ascension to the throne, viewing it as an injustice to Saul's lineage. Shimei saw David's flight from Absalom as divine retribution for perceived wrongs against Saul's house, and he seized the opportunity to publicly express his long-held grievances and contempt, believing David's misfortune was a sign of God's judgment.

**What exactly does "man of Belial" mean, and why was it such a severe insult?**

Answer: "Man of Belial" (Hebrew: _ish Beliyya'al_) is a highly derogatory epithet. "Belial" itself means "worthlessness," "wickedness," or "destruction." Therefore, a "man of Belial" is someone utterly depraved, lawless, and without moral worth. It was a severe insult because it stripped David of all dignity, legitimacy, and spiritual standing, equating him with the most vile and reprobate individuals. It implied he was an enemy of God and humanity, deserving of utter ruin, and was used to delegitimize his kingship and character.

**Why didn't David's men retaliate against Shimei, and what does David's response reveal about him?**

Answer: David's men, particularly Abishai, were ready to kill Shimei for his insolence. However, David restrained them, stating, "Let him alone, and let him curse; for the Lord hath bidden him" ([2 Samuel 16:10](/2_samuel/16-10 "2 Samuel 16:10 - David's Acceptance of God's Will")). This response reveals David's profound humility, his trust in God's sovereignty, and his belief that God was allowing this suffering, perhaps as a form of discipline or for a greater, redemptive purpose. It demonstrates his willingness to submit to God's will, even when it involved public humiliation and unjust accusations, rather than seeking immediate human vengeance.

### CHRIST-CENTERED FULFILLMENT
The unjust accusations and public humiliation endured by David at the hands of Shimei powerfully prefigure the suffering of Jesus Christ. David, though a king, was unjustly called a "bloody man" and a "man of Belial" while fleeing his own son's rebellion. Far greater was the suffering of the true King, Jesus, who, though utterly innocent and righteous, was reviled, falsely accused, and condemned by His own people. He was indeed the "man of sorrows" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Christ, a Man of Sorrows")), not because of His own sin, but because He bore the sins of the world. Just as Shimei cursed David, so too did the crowds and religious leaders mock and curse Jesus during His crucifixion, shouting insults and challenging His kingship ([Matthew 27:39-44](/matthew/27-39 "Matthew 27:39-44 - Mocking of Christ on the Cross")). Yet, like David, Jesus did not retaliate; "when he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly" ([1 Peter 2:23](/1_peter/2-23 "1 Peter 2:23 - Christ's Example in Suffering")). Christ became the ultimate "man of Belial" in the eyes of His accusers, being deemed a blasphemer and a worthless criminal, so that we, who were truly "men of Belial" in our sin, might be redeemed. He bore the curse of the law on the cross, becoming a curse for us ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")), thereby fulfilling the prophetic shadow of David's suffering and transforming it into the ultimate act of salvation.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 3:37

For all the people and all Israel understood that day that it was not of the king to slay Abner the son of Ner.

1 Samuel 2:12

Now the sons of Eli [were] sons of Belial; they knew not the LORD.

Psalms 51:14

¶ Deliver me from bloodguiltiness, O God, thou God of my salvation: [and] my tongue shall sing aloud of thy righteousness.

1 Kings 21:10

And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die.

1 Kings 21:13

And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died.

1 Samuel 25:17

Now therefore know and consider what thou wilt do; for evil is determined against our master, and against all his household: for he [is such] a son of Belial, that [a man] cannot speak to him.

Deuteronomy 13:13

[Certain] men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;