What number verse is 2 Samuel 18:21 in the Bible?

2 Samuel 18:21 is the 8,500th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 2 Samuel 18:21 sits at position 8,500.

Translation

King James Version

Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran.

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KJV (with Strong's)

Then said ^H559 Joab ^H3097 to Cushi ^H3569, Go ^H3212 tell ^H5046 the king ^H4428 what thou hast seen ^H7200. And Cushi ^H3569 bowed ^H7812 himself unto Joab ^H3097, and ran ^H7323.

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Complete Jewish Bible

Then Yo'av said to the Ethiopian, "Go, tell the king what you saw."The Ethiopian bowed to Yo'av, then ran off.

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Berean Standard Bible

So Joab said to a Cushite, “Go, tell the king what you have seen.” The Cushite bowed to Joab and took off running.

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American Standard Version

Then said Joab to the Cushite, Go, tell the king what thou hast seen. And the Cushite bowed himself unto Joab, and ran.

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World English Bible Messianic

Then Joab said to the Cushite, “Go, tell the king what you have seen!” The Cushite bowed himself to Joab, and ran.

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Geneva Bible (1599)

Then said Ioab to Cushi, Goe, tel the king, what thou hast seene. And Cushi bowed himselfe vnto Ioab, and ran.

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Young's Literal Translation

And Joab saith to Cushi, `Go, declare to the king that which thou hast seen;' and Cushi boweth himself to Joab, and runneth.

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In the KJVVerse 8,500 of 31,102

Study This Verse

SUMMARY

2 Samuel 18:21 marks a critical juncture in the aftermath of Absalom's defeat, as Joab, King David's commander, dispatches Cushi to relay the devastating news of Absalom's death to the grieving monarch. This verse powerfully illustrates Cushi's immediate and respectful obedience to a difficult command, highlighting Joab's strategic acumen in selecting a messenger for such a sensitive and potentially perilous task, thereby setting the stage for David's profound sorrow and the tragic culmination of his son's rebellion.

CONTEXT

Literary Context: This pivotal verse is situated at the climax of the civil war between King David and his rebellious son, Absalom, a conflict extensively detailed in 2 Samuel 15-18. The preceding narrative describes the decisive battle in the forest of Ephraim, where Absalom's forces are utterly routed. Crucially, 2 Samuel 18:9-15 recounts Absalom's ignominious death at the hands of Joab and his armor-bearers, directly contravening David's explicit command in 2 Samuel 18:5 to deal gently with his son. The immediate verses, 2 Samuel 18:19-20, depict Ahimaaz, son of Zadok, eagerly volunteering to run with the news, but Joab initially refuses him, stating that the king would not be pleased with tidings of his son's death. Thus, 2 Samuel 18:21 marks Joab's calculated choice of Cushi as the bearer of this devastating message, preceding the subsequent race of the messengers and David's anxious wait for news.
Historical & Cultural Context: In the ancient Near East, messengers were indispensable for communication, particularly in military and royal contexts. The delivery of news, especially bad news, was often fraught with danger for the messenger, who could face the king's wrath, grief-fueled displeasure, or even execution, as seen in other biblical accounts (e.g., 2 Samuel 1:1-16). Kings wielded absolute authority, and their emotional responses could have severe, immediate consequences. The act of "bowing" or prostrating oneself was a standard gesture of deep respect, submission, and obeisance to a superior, signifying acknowledgment of authority and readiness to obey. The designation "Cushi" (or "the Cushite") indicates an origin from Cush (ancient Nubia/Ethiopia), suggesting he was a foreigner, possibly a mercenary or slave within David's army. This foreign status might have made him a pragmatic choice for Joab, as he might be perceived as less personally invested in the Israelite royal family's affairs or less likely to suffer severe repercussions compared to an Israelite noble like Ahimaaz.
Key Themes: This verse significantly contributes to several overarching themes within the book of 2 Samuel. Firstly, it underscores the burden of bad news and the delicate, often dangerous, nature of its delivery, especially to a king and grieving father. Joab's careful selection of Cushi, and his initial refusal of Ahimaaz, highlights the immense weight of the message concerning Absalom's death, a theme echoed in other accounts of messengers bearing ill tidings (e.g., 1 Samuel 4:12-17). Secondly, obedience and duty are central, as Cushi's immediate bowing and running exemplify prompt, unquestioning submission to military command, even when the task is emotionally charged and potentially perilous. Thirdly, Joab's pragmatism and ruthless efficiency are on full display; he consistently prioritizes the stability of the kingdom over David's personal sentiments, making difficult and often unpopular decisions for the greater good, as evidenced by his killing of Absalom despite David's command (2 Samuel 18:14). Finally, the verse is part of the tragic unfolding of the consequences of rebellion against God-ordained authority, culminating in Absalom's death and David's profound grief, a narrative thread woven throughout 2 Samuel 13-18.

EXPOSITION AND ANALYSIS

Key Word Analysis

Cushi (Hebrew, כּוּשִׁי, Kûwshî, H3569): This designation literally means "the Cushite" or "the Ethiopian," pointing to his ethnic origin from Cush, a region south of Egypt. In ancient Israel, Cushites were sometimes associated with swiftness and reliability as messengers (Jeremiah 38:7-13). His foreign status may have been a factor in Joab's choice, potentially making him a less politically or emotionally sensitive messenger for news of Absalom's death, thereby shielding a prominent Israelite like Ahimaaz from the king's anticipated wrath or deep sorrow.
bowed (Hebrew, שָׁחָה, shâchâh, H7812): Derived from a primitive root meaning "to depress," "to prostrate (especially reflexively, in homage to royalty or God)," or "to worship." In this context, Cushi's act of bowing signifies deep respect, submission, and immediate obedience to Joab's command. It underscores his recognition of Joab's authority as the commander and his readiness to perform the assigned duty without hesitation or question, despite the inherent difficulty and potential danger of the task.
ran (Hebrew, רוּץ, rûwts, H7323): This primitive root means "to run" (for whatever reason, especially to rush), "to hasten," or "to move speedily." The use of this verb emphasizes the urgency and swiftness of Cushi's departure. It conveys his prompt and energetic execution of the command, characteristic of a dedicated and efficient messenger. His immediate and rapid action contrasts with the preceding discussion between Joab and Ahimaaz, highlighting Cushi's simple and direct obedience.

Verse Breakdown

"Then said Joab to Cushi": This opening clause establishes Joab's authority and his deliberate choice of messenger. As King David's pragmatic and often ruthless military commander, Joab takes decisive control of the situation, carefully selecting who will bear the weighty news of Absalom's death. His choice of Cushi, a foreigner, over the eager Ahimaaz, suggests a calculated strategy to manage the king's anticipated grief and anger, perhaps aiming to mitigate the repercussions for a prominent Israelite.
"Go tell the king what thou hast seen": This is Joab's direct, unambiguous command, specifying the content of the message: the unvarnished outcome of the battle, particularly the grim reality of Absalom's demise. Joab does not soften the blow; he instructs Cushi to report the full truth of the military engagement, which includes the death of the king's rebellious son. This highlights the grim reality of the war's conclusion and the difficult, un palatable duty of the messenger.
"And Cushi bowed himself unto Joab": This phrase describes Cushi's immediate and respectful response to Joab's command. The act of bowing signifies Cushi's deep submission, his acknowledgment of Joab's authority, and his acceptance of the difficult mission without demur. It demonstrates his discipline and unwavering willingness to obey, reflecting the expected conduct of a subordinate in a military context, especially when faced with a weighty and potentially dangerous assignment.
"and ran": This final clause emphasizes Cushi's swift and prompt execution of the command. His immediate departure underscores the urgency of the situation and his commitment to fulfilling his duty with alacrity. The speed of his departure sets the stage for the dramatic race between the messengers and David's anxious, suspenseful wait for news concerning the battle's outcome and, most critically, his son's fate.

Literary Devices

The verse employs several literary devices to enhance its impact and convey deeper meaning. Characterization is prominently displayed through Joab's decisive and pragmatic nature, as he carefully selects Cushi, a foreign servant, to deliver the grim news, likely to spare David's favored Ahimaaz from the king's wrath. This choice underscores Joab's strategic thinking and his willingness to make difficult, even unpopular, decisions for the sake of the kingdom's stability. Cushi's immediate "bowing" and "running" powerfully showcase his obedience and diligence, portraying him as a faithful and disciplined subordinate. The verse also utilizes Foreshadowing by setting the stage for David's profound grief and the tragic conclusion of Absalom's rebellion, building palpable tension as the news is about to be delivered to the anxious king. The simple, direct language used in the command and the description of Cushi's actions creates a strong sense of verisimilitude, making the scene feel immediate, realistic, and emotionally charged.

THEOLOGICAL AND THEMATIC CONNECTIONS

2 Samuel 18:21, though brief, is rich with theological and thematic implications, serving as a microcosm of larger biblical truths. It underscores the profound consequences of rebellion against established authority, particularly when that authority is divinely appointed. Absalom's tragic end, delivered through Cushi's message, serves as a stark reminder that sin carries a heavy cost, both personally and nationally, echoing the principle found in Proverbs 13:15. The narrative also highlights the burden of leadership and the difficult decisions leaders must make, as exemplified by Joab's pragmatism in prioritizing the kingdom's stability over David's personal affections. Furthermore, the role of the messenger, bearing news of life and death, good and bad, is a recurring biblical motif, foreshadowing the ultimate divine messengers and the message of salvation.

1 Samuel 4:12-17 - An account of a messenger bringing devastating news of defeat and death to Eli, highlighting the potentially fatal impact of such tidings on the recipient.
Proverbs 25:13 - "As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters." This proverb contrasts with the difficult news Cushi carries, yet underscores the value of a faithful and reliable messenger in any context.
Romans 13:1-2 - Teaches about submission to governing authorities, reinforcing the theological principle that rebellion against human rulers can be seen as rebellion against God's ordained order, which Absalom's actions powerfully exemplify.

REFLECTION AND APPLICATION

This verse, though seemingly a minor detail in a larger narrative, offers profound insights into human nature, leadership, and the complexities of communication. It reminds us that life frequently presents us with the difficult task of delivering or receiving unwelcome truths. Joab's strategic choice of Cushi teaches us the enduring importance of discretion, wisdom, and sensitivity when conveying sensitive information, urging us to consider the recipient's emotional state and the potential impact of the message. For those in leadership, it underscores the weighty responsibility of making tough decisions that may be unpopular or personally painful but are ultimately necessary for the greater good and stability of the community or organization. Cushi's immediate and unquestioning obedience, despite the implied difficulty and danger of his task, serves as a powerful model of faithfulness and diligence in fulfilling one's duties, even when they are unpleasant, emotionally taxing, or carry significant personal risk. In our own lives, we are called to be faithful messengers of truth, whether in personal relationships, professional contexts, or in sharing the Gospel, doing so with wisdom, humility, and compassion, recognizing the profound and lasting impact our words can have.

Questions for Reflection

How do I typically react when faced with the uncomfortable task of delivering difficult or unwelcome news to others, and what can I learn from Joab's approach?
In what specific ways can I cultivate greater wisdom, empathy, and sensitivity in my communication, especially when dealing with emotionally charged or challenging information?
What does Cushi's immediate and unwavering obedience teach me about fulfilling my responsibilities, even when they are challenging, unpleasant, or carry personal risk?
How does Joab's pragmatism, even in a deeply painful situation, inform my understanding of responsible leadership and decision-making for the collective good?

FAQ

Why did Joab choose Cushi instead of Ahimaaz to deliver the news?

Answer: Joab's decision to send Cushi (the Cushite) instead of Ahimaaz, who was eager to run, appears to be a highly strategic and pragmatic choice driven by several factors. Ahimaaz was the son of Zadok, the high priest, and a loyal, trusted supporter of David, having previously served as a vital messenger during Absalom's rebellion (2 Samuel 15:36). Joab likely wanted to spare Ahimaaz from the king's anticipated wrath or profound grief upon hearing of Absalom's death, as delivering such grim news could be dangerous for the messenger (as seen in 2 Samuel 1:1-16, where David kills the Amalekite who claimed to have killed Saul). Cushi, being a foreigner, might have been seen as more expendable or less likely to incur severe punishment, or perhaps Joab believed his foreign status would make the news less personally offensive to David than if delivered by a close Israelite ally. Joab explicitly tells Ahimaaz in 2 Samuel 18:20 that he would "bear no tidings this day," clearly indicating his desire to protect Ahimaaz from the fallout of the grim message.

CHRIST-CENTERED FULFILLMENT

While 2 Samuel 18:21 depicts a messenger bearing news of death and the tragic consequences of human rebellion, it subtly foreshadows the ultimate Messenger and the ultimate message of hope. Just as Cushi ran to deliver news of a son's death that brought profound grief to a king, Jesus Christ is the supreme Messenger sent by the Father, not to deliver news of death, but to bring the ultimate good news of life. He is the Word made flesh, the very embodiment of God's message of reconciliation to humanity. Unlike Absalom, whose rebellion led to his ignominious demise, Christ's perfect obedience, even unto death on the cross, brought salvation and eternal life (Philippians 2:8). He bore the ultimate "bad news" of humanity's sin and its consequence, spiritual death, but transformed it into the glorious news of redemption and resurrection through His triumph over the grave (Romans 6:23). Furthermore, just as Cushi bowed in immediate submission to Joab's command, Christ perfectly submitted to the Father's will, even when it led Him to the agony of Gethsemane and the cross (Luke 22:42). He is the King who willingly became a servant, taking on the burden of humanity's rebellion against God, to deliver us from the ultimate consequences of sin, offering reconciliation, peace, and eternal life.

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Commentary on 2 Samuel 18 verses 19–33

19 ¶ Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies.

20 And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead.

21 Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran.

22 Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready?

23 But howsoever, said he, let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi.

24 And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone.

25 And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace, and drew near.

26 And the watchman saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said, He also bringeth tidings.

27 And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings.

28 And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king.

29 And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was.

30 And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still.

31 And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee.

32 And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is.

33 And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!

I. II. Main points1. 2. Sub-points

Absalom's business is done; and we are now told,

I. How David was informed of it. He staid behind at the city of Mahanaim, some miles from the wood where the battle was, and in the utmost border of the land. Absalom's scattered forces all made homeward toward Jordan, which was the contrary way from Mahanaim, so that his watchmen could not perceive how the battle went, till an express came on purpose to bring advice of the issue, which the king sat in the gate expecting to hear, Sa2 18:24.

1.Cushi was the man Joab ordered to carry the tidings (Sa2 18:21), an Ethiopian, so his name signifies, and some think that he was so by birth, a black that waited on Joab, probably one of the ten that had helped to dispatch Absalom (Sa2 18:15) as some think, though it was dangerous for one of those to bring the news to David, lest his fate should be the same with theirs that reported to him Saul's death, and Ish-bosheth's.

2.Ahimaaz, the young priest (one of those who brought David intelligence of Absalom's motions, Sa2 17:17), was very forward to be the messenger of these tidings, so transported was he with joy that this cloud was blown over; let him go and tell the king that the Lord hath avenged him of his enemies, Sa2 18:19. This he desired, not so much in hope of a reward (he was above that) as that he might have the pleasure and satisfaction of bringing the king, whom he loved, this good news. Joab knew David better than Ahimaaz did, and that the tidings of Absalom's death, which must conclude the story, would spoil the acceptableness of all the rest; and he loves Ahimaaz too well to let him be the messenger of those tidings (Sa2 18:20); they are fitter to be brought by a footman than by a priest. However, when Cushi was gone, Ahimaaz begged hard for leave to run after him, and with great importunity obtained it, Sa2 18:22, Sa2 18:23. One would wonder why he should be so fond of this office, when another was employed in it. (1.) Perhaps it was to show his swiftness; observing how heavily Cushi ran, and that he took the worse way, though the nearest, he had a mind to show how fast he could run, and that he could go the furthest way about and yet beat Cushi. No great praise for a priest to be swift of foot, yet perhaps Ahimaaz was proud of it. (2.) Perhaps it was in prudence and tenderness to the king that he desired it. He knew he could get before Cushi, and therefore was willing to prepare the king, by a vague and general report, for the plain truth which Cushi was ordered to tell him. If bad news must come, it is best that it come gradually, and will be the better borne.

3.They are both discovered by the watchman on the gate of Mahanaim, Ahimaaz first (Sa2 18:24), for, though Cushi had the lead, Ahimaaz soon outran him; but presently after Cushi appeared, Sa2 18:26. (1.) When the king hears of one running alone he concludes he is an express (Sa2 18:25): If he be alone, there are tidings in his mouth; for if they had been beaten, and were flying back from the enemy, there would have been many. (2.) When he hears it is Ahimaaz he concludes he brings good news, Sa2 18:27. Ahimaaz, it seems, was so famous for running that he was known by it at a distance, and so eminently good that it is taken for granted, if he be the messenger, the news must needs be good: He is a good man, zealously affected to the king's interest, and would not bring bad news. It is pity but the good tidings of the gospel should always be brought by good men; and how welcome should the messengers be to us for their message sake!

4.Ahimaaz is very forward to proclaim the victory (Sa2 18:28), cries at a distance, "Peace, there is peace;" peace after war, which is doubly welcome. "All is well, my lord O king! the danger is over, and we may return, when the king pleases, to Jerusalem." And, when he comes near, he tells him the news more particularly. "They are all cut off that lifted up their hands against the king;" and, as became a priest, while he gives the king the joy of it, he gives God the glory of it, the God of peace and war, the God of salvation and victory: "Blessed be the Lord thy God, that has done this for thee, as thy God, pursuant to the promises made to uphold thy throne," ch, Sa2 7:16. When he said this, he fell down upon his face, not only in reverence to the king, but in humble adoration of God, whose name he praised for this success. By directing David thus to give God thanks for his victory, he prepared him for the approaching news of its allay. The more our hearts are fixed and enlarged in thanksgiving to God for our mercies the better disposed we shall be to bear with patience the afflictions mixed with them. Poor David is so much a father that he forgets he is a king, and therefore cannot rejoice in the news of a victory, till he know whether the young man Absalom be safe, for whom his heart seems to tremble, almost as Eli's, in a similar case, for the ark of God. Ahimaaz soon discerned, what Joab intimated to him, that the death of the king's son would make the tidings of the day very unwelcome, and therefore in his report left that matter doubtful; and, though he gave occasion to suspect how it was, yet, that the thunderclap might not come too suddenly upon the poor perplexed king, he refers him to the next messenger, whom they saw coming, for a more particular account of it. "When Joab sent the king's servant (namely, Cushi) and me thy servant, to bring the news, I saw a great tumult, occasioned by something extraordinary, as you will hear by and by; but I have nothing to say about it. I have delivered that which was my message. Cushi is better able to inform you than I am. I will not be the messenger of evil tidings; nor will I pretend to know that which I cannot give a perfect account of." He is therefore told to stand by till Cushi come (Sa2 18:30), and now, we may suppose, he gives the king a more particular account of the victory, which was the thing he came to bring the news of.

5.Cushi, the slow post, proves the sure one, and besides the confirmation of the news of the victory which Ahimaaz had brought - The Lord has avenged thee of all those that rose up against thee (Sa2 18:31) - he satisfied the king's enquiry concerning Absalom, Sa2 18:32. Is he safe? says David. "Yes," says Cushi, "he is safe in his grave;" but he tells the news so discreetly that, how unwelcome soever the message is, the messenger can have no blame. He did not tell him plainly that Absalom was hanged, and run through and buried under a heap of stones; but only that his fate was what he desired might be the fate of all that were traitors against the king, his crown and dignity: "The enemies of my lord the king, whoever they are, and all that rise against thee to do thee hurt, be as that young man is; I need wish them no worse."

II. How David received the intelligence. He forgets all the joy of his deliverance, and is quite overwhelmed with the sorrowful tidings of Absalom's death, Sa2 18:33. As soon as he perceived by Cushi's reply that Absalom was dead, he asked no more questions, but fell into a passion of weeping, retired from company, and abandoned himself to sorrow; as he was going up to his chamber he was overheard to say "O my son Absalom! my son, my son Absalom! alas for thee! I lament thee. How hast thou fallen! Would God I had died for thee, and that thou hadst remained alive this day" (so the Chaldee adds) "O Absalom! my son, my son!" I wish I could see reason to think that this arose from a concern about Absalom's everlasting state, and that the reason why he wished he had died for him was because he had good hopes of his own salvation, and of Absalom's repentance if he had lived. It rather seems to have been spoken inconsiderately, and in a passion, and it was his infirmity. He is to be blamed, 1. For showing so great a fondness for a graceless son only because he was handsome and witty, while he was justly abandoned both of God and man. 2. For quarrelling, not only with divine providence, in the disposals of which he ought silently to have acquiesced, but with divine justice, the judgments of which he ought to have adored and subscribed to. See how Bildad argues (Job 8:3, Job 8:4), If thy children have sinned against him, and he have cast them away in their transgression, thou shouldst submit, for doth God pervert judgment? See Lev 10:3. 3. For opposing the justice of the nation, which, as king, he was entrusted with the administration of, and which, with other public interests, he ought to have preferred before nay natural affection. 4. For despising the mercy of his deliverance, and the deliverance of his family and kingdom, from Absalom's wicked designs, as if this were no mercy, nor worth giving thanks for, because it cost the life of Absalom. 5. For indulging in a strong passion, and speaking unadvisedly with his lips. He now forgot his own reasonings upon the death of another child (Can I bring him back again?) and his own resolution to keep his mouth as with a bridle when his heart was hot within him, as well as his own practice at other times, when he quieted himself as a child that was weaned from his mother. The best men are not always in an equally good frame. What we over-loved we are apt to over-grieve for: in each affection, therefore, it is wisdom to have rule over our own spirits and to keep a strict guard upon ourselves when that is removed from us which was very dear to us. Losers think they may have leave to speak; but little said is soon amended. The penitent patient sufferer sitteth alone and keepeth silence (Lam 3:28), or rather, with Job, says, Blessed be the name of the Lord.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–33. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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