2 Samuel 19:20

KJV

For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king.

KJV (with Strong's)

For thy servant {H5650} doth know {H3045} that I have sinned {H2398}: therefore, behold, I am come {H935} the first {H7223} this day {H3117} of all the house {H1004} of Joseph {H3130} to go down {H3381} to meet {H7125} my lord {H113} the king {H4428}.

Complete Jewish Bible

For your servant knows that I have sinned. Therefore, look - I am the first one of all the house of Yosef to come today and go down to meet my lord the king."

Berean Standard Bible

For your servant knows that I have sinned, so here I am today as the first of all the house of Joseph to come down to meet my lord the king.”

American Standard Version

For thy servant doth know that I have sinned: therefore, behold, I am come this day the first of all the house of Joseph to go down to meet my lord the king.

Commentary

### SUMMARY
In 2 Samuel 19:20, Shimei, a Benjaminite who had previously cursed King David during Absalom's rebellion, approaches the returning monarch with a plea for mercy. He humbly acknowledges his sin and strategically positions himself as the first from the "house of Joseph"—a broad term for the northern tribes—to welcome David back, thereby seeking to secure his pardon and re-establish his standing in the reunited kingdom. This verse captures a pivotal moment of political maneuvering and personal supplication in the aftermath of a devastating civil war.

### CONTEXT
* **Literary Context:** This verse is situated in the immediate aftermath of Absalom's failed rebellion and his subsequent death. King David, having secured victory, is making his journey back to Jerusalem from Mahanaim. As he crosses the Jordan River, various figures who had either opposed him or remained neutral during the revolt come forward to seek reconciliation and demonstrate loyalty. Shimei's appearance follows the significant interaction with Barzillai the Gileadite and precedes the dispute between Judah and the northern tribes over who has a greater claim to the king. Shimei's specific actions here are a direct reversal of his earlier, venomous cursing and stone-throwing at David as the king fled Jerusalem [2 Samuel 16:5-13](/2_samuel/16-5 "2 Samuel 16:5-13 - Shimei Curses David"). His swift change of allegiance highlights the volatile political climate and the desperation of those who had backed the losing side.
* **Historical & Cultural Context:** The period immediately following a civil war in ancient Israel was fraught with tension, requiring careful navigation by the returning monarch. David's legitimacy had been challenged, and the kingdom was deeply divided along tribal lines, particularly between his own tribe of Judah and the northern tribes, often represented by Ephraim and Manasseh (the "house of Joseph"). Cursing the king was a grave offense, potentially punishable by death, as it was seen as an act of treason and an affront to God's anointed. Shimei's act of coming "first" and identifying with the "house of Joseph" was a calculated political move, aiming to present himself not merely as an individual seeking pardon, but as a representative of a larger tribal contingent, thereby leveraging collective loyalty to secure his personal safety and possibly influence the king's perception of the northern tribes' allegiance. The expectation of royal pardon, often granted upon a public display of submission and confession, was a recognized aspect of ancient Near Eastern kingship.
* **Key Themes:** The verse contributes to several major themes within 2 Samuel and the broader biblical narrative. It underscores the theme of **reconciliation and restoration** in the wake of national division, as David seeks to unite his fractured kingdom. It also deeply explores the theme of **repentance and forgiveness**, raising questions about the sincerity of Shimei's confession versus its political expediency. This tension between genuine remorse and self-preservation is a recurring human dilemma. Furthermore, the episode highlights **David's character**—his capacity for mercy and his desire for unity, even in the face of deep personal offense, though his later instructions regarding Shimei [1 Kings 2:8-9](/1_kings/2-8 "1 Kings 2:8-9 - David's Instructions to Solomon Regarding Shimei") reveal the lingering weight of past treachery. The complex interplay of **tribal loyalties and political maneuvering** is also vividly portrayed, illustrating the persistent challenge of maintaining national cohesion in early Israel.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sinned (Hebrew, _chata'_):** The Hebrew verb חָטָא (_chata'_) fundamentally means "to miss the mark" or "to go astray." In a moral and theological context, it signifies a transgression against a divine or human standard, an act of rebellion or disobedience. Shimei's use of this word is a direct acknowledgment of wrongdoing, specifically his public cursing and assault on King David, which was a violation of both royal authority and divine order. While the word itself denotes an objective act of sin, its sincerity in Shimei's mouth is a matter of interpretation, given his past behavior and present circumstances.
* **first (Hebrew, _rishon'_):** The Hebrew word רִאשׁוֹן (_rishon_) means "first," "foremost," or "chief." Shimei's emphasis on being "the first this day" is highly significant. It is a deliberate and performative act designed to demonstrate exceptional eagerness and loyalty. This haste suggests a calculated effort to gain favor and secure an early pardon, rather than a spontaneous overflow of contrite emotion. It highlights his political acumen and desperate desire to avoid retribution.
* **house of Joseph (Hebrew, _bet Yosef'_):** The phrase בֵּית יוֹסֵף (_bet Yosef_) literally means "house of Joseph" and typically refers to the descendants of Joseph's two sons, Ephraim and Manasseh, who formed powerful northern tribes. However, in this broader political context, it often functions as a collective designation for the northern tribes of Israel, in contrast to Judah. Shimei, being a Benjaminite, is not directly from the "house of Joseph," but by claiming to represent them, he attempts to elevate his personal plea into a larger, more significant act of northern reconciliation with David's kingship, thereby seeking to enhance his own standing and the perceived importance of his submission.

#### Verse Breakdown
* **"For thy servant doth know that I have sinned:"** Shimei begins with a direct and humble confession, acknowledging his guilt. The phrase "thy servant" is a deferential address to the king, indicating submission. This admission is crucial for seeking pardon in ancient Near Eastern legal and social contexts, as it lays the groundwork for mercy. However, the immediate context invites scrutiny of the depth of his remorse, given his prior actions and the sudden shift in his fortunes.
* **"therefore, behold, I am come the first this day"** This clause reveals Shimei's urgency and strategic intent. The adverb "therefore" links his confession to his immediate action, implying that his recognition of sin has compelled him to act. The emphasis on being "the first" underscores his eagerness to be seen as loyal and proactive in seeking reconciliation. This haste can be interpreted as a sign of genuine repentance, but more likely, as a shrewd political maneuver to secure his safety before others could accuse him or before David's resolve hardened.
* **"of all the house of Joseph"** This is a critical political claim. Shimei, a Benjaminite, here identifies himself with the broader northern tribal confederation, particularly Ephraim and Manasseh. By claiming to be their representative, he attempts to lend greater weight to his individual act of submission, presenting it as part of a larger movement of northern allegiance to David. This move aims to secure not only his own pardon but also potentially to curry favor for the northern tribes, who had largely supported Absalom.
* **"to go down to meet my lord the king."** This final clause states the purpose of his urgent journey. "To go down" implies moving from his location (Bahurim, likely higher ground) to the Jordan River where David was crossing. "To meet my lord the king" signifies an act of homage and submission, a public demonstration of renewed loyalty. This meeting is a formal act of seeking reconciliation and re-establishing the relationship with the sovereign.

#### Literary Devices
The passage employs several potent literary devices. **Irony** is prominent, as Shimei, who had so vehemently cursed David and thrown stones at him, now prostrates himself before the king with a humble confession. This sharp contrast between his previous defiance and his current subservience highlights the dramatic shift in power dynamics and the opportunistic nature of his "repentance." There is also an element of **foreshadowing**, as David's immediate clemency towards Shimei is later complicated by his deathbed instructions to Solomon regarding Shimei [1 Kings 2:8-9](/1_kings/2-8 "1 Kings 2:8-9 - David's Final Instructions on Shimei"), suggesting that David's memory of Shimei's treachery lingered and that true justice, in David's view, was merely deferred. The use of **hyperbole** or **exaggeration** might be present in Shimei's claim to represent "all the house of Joseph," as it's unlikely he was formally deputized by all the northern tribes, but rather used this as a rhetorical strategy to enhance his appeal. Finally, the narrative employs **contrast** to highlight the different responses to David's return, setting Shimei's self-serving submission against the genuine loyalty of figures like Barzillai.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Shimei's confession, "thy servant doth know that I have sinned," resonates with the broader biblical theme of the necessity of acknowledging wrongdoing as a prerequisite for forgiveness. While his motives are questionable, the act itself mirrors the divine requirement for confession before God's mercy can be fully extended. This episode underscores the tension between outward acts of repentance and the inward reality of the heart. True biblical repentance, as exemplified by David's own confession in [Psalm 51](/psalms/51 "Psalm 51 - A Prayer for Forgiveness"), involves a contrite spirit and a turning away from sin, not merely a strategic admission to avoid consequences. The narrative implicitly challenges the reader to consider the sincerity of their own confessions, whether to God or to others. Moreover, David's response, though complex and ultimately deferred in its full justice, reflects a kingly mercy that mirrors, albeit imperfectly, God's own patience and desire for reconciliation with His people, even those who have rebelled.

* [1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness")
* [Psalm 51:17](/psalms/51-17 "Psalm 51:17 - A Broken and Contrite Heart")
* [Joel 2:13](/joel/2-13 "Joel 2:13 - Rend Your Hearts, Not Your Garments")

### REFLECTION AND APPLICATION
This passage serves as a profound mirror for self-reflection on the nature of our own confessions and apologies. Shimei’s swift and strategic admission of sin, coupled with his eagerness to be "first," challenges us to examine the sincerity of our own repentance. Are our apologies driven by genuine remorse and a desire for reconciliation, or are they motivated by self-preservation, a desire to avoid consequences, or to gain favor? True repentance involves a change of heart and a turning away from the wrong, not just an acknowledgment of fault. The narrative also prompts us to consider the complex dynamics of forgiveness, both in giving and receiving. David, as king, faced the difficult task of balancing justice with mercy for the sake of national unity. In our own lives, we are called to extend grace, even when the sincerity of the other person's repentance is uncertain, yet also to exercise wisdom and discernment regarding future trust. Ultimately, this verse reminds us that while outward acts are visible, it is the condition of the heart that truly matters in the eyes of God.

#### Questions for Reflection
* **What are the primary motivations behind my own confessions or apologies? Are they driven by genuine remorse or by a desire to avoid negative consequences?**
* **How does the tension between Shimei's words and his potential motives challenge my understanding of true repentance?**
* **In what situations have I been called to extend forgiveness when the sincerity of the other person's apology was questionable? How did I navigate that challenge?**
* **How can I cultivate a heart of genuine repentance that goes beyond mere acknowledgment of wrongdoing?**

### FAQ
**Was Shimei's repentance genuine, or was it purely opportunistic?**

Answer: The text itself does not explicitly state Shimei's internal motivations, leaving room for interpretation. However, his past actions of bitter cursing and stone-throwing against David [2 Samuel 16:5-13](/2_samuel/16-5 "2 Samuel 16:5-13 - Shimei Curses David"), coupled with his sudden and eager appearance immediately after Absalom's defeat, strongly suggest that his confession was, at least in part, a calculated act of political expediency and self-preservation. He sought to secure his life and position now that David was returning to power. David's later instructions to Solomon concerning Shimei [1 Kings 2:8-9](/1_kings/2-8 "1 Kings 2:8-9 - David's Final Instructions on Shimei") further imply that David himself harbored lingering doubts about Shimei's true change of heart, suggesting that his "repentance" was not seen as fully genuine or transformative.

**Why does Shimei, a Benjaminite, claim to be from "all the house of Joseph"?**

Answer: Shimei's claim to be "the first this day of all the house of Joseph" is a strategic political maneuver. While he was from the tribe of Benjamin, "the house of Joseph" (referring primarily to Ephraim and Manasseh) was a powerful collective term for the northern tribes, often seen as distinct from Judah. By identifying with this larger group, Shimei attempted to elevate his individual plea for mercy into a broader act of northern tribal reconciliation with David. This would make his submission appear more significant and perhaps secure a more favorable outcome, as it suggested a wider embrace of David's kingship by the tribes that had largely supported Absalom's rebellion. It was a way to gain leverage and demonstrate the northern tribes' willingness to reunite under David.

**What was David's immediate response to Shimei's plea?**

Answer: In the verses immediately following 2 Samuel 19:20, David's general Joab and Abishai advocate for Shimei's death due to his previous treasonous acts. However, David overrules them, swearing an oath that Shimei would not be put to death that day [2 Samuel 19:21-23](/2_samuel/19-21 "2 Samuel 19:21-23 - David Pardons Shimei"). This act of mercy reflects David's desire for national healing and unity after the devastating civil war. While David granted him immediate pardon, the memory of Shimei's treachery lingered, as evidenced by David's later instructions to Solomon to deal with Shimei at an opportune time [1 Kings 2:8-9](/1_kings/2-8 "1 Kings 2:8-9 - David's Instructions to Solomon Regarding Shimei"), ultimately leading to Shimei's execution under Solomon's reign.

### CHRIST-CENTERED FULFILLMENT
Shimei's desperate, perhaps expedient, confession before King David, and David's complex response of initial mercy followed by deferred justice, powerfully foreshadow the ultimate King and His perfect judgment. We, like Shimei, are all rebels against our true King, Jesus Christ. We stand in need of forgiveness for our sins, which are far more grievous than Shimei's cursing of an earthly king, for they are offenses against the holy God. The good news is that unlike David, whose mercy was imperfect and whose justice was deferred, Jesus Christ, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offers a complete and perfect pardon to all who genuinely repent and believe in Him. His kingdom is not built on political expediency or tribal alliances, but on the transformative power of His atoning sacrifice. When we confess our sins to Him, not out of fear of temporal consequences but out of a broken and contrite heart, we receive not just a temporary reprieve but eternal life and a new nature. While Shimei faced a king who remembered his offenses, we approach a King who promises to [remember our sins no more](/hebrews/8-12 "Hebrews 8:12 - God Remembers Sins No More") when we are in Christ, extending a grace that far surpasses any earthly monarch's clemency. He is the [King of kings and Lord of lords](/revelation/19-16 "Revelation 19:16 - King of Kings"), whose reign brings true reconciliation and lasting peace to all who submit to His perfect authority.

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 19:9

¶ And all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom.

Psalms 78:34

When he slew them, then they sought him: and they returned and enquired early after God.

Psalms 78:37

For their heart was not right with him, neither were they stedfast in his covenant.

Hosea 5:3

I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, [and] Israel is defiled.

1 Kings 12:25

¶ Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel.

2 Samuel 16:5

¶ And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name [was] Shimei, the son of Gera: he came forth, and cursed still as he came.

Hosea 4:15

Though thou, Israel, play the harlot, [yet] let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The LORD liveth.