[continued from previous message]   
      
         diminished discernment in the aftermath of his sin (Bergen 408).   
      
       • Shimei’s cursing resembles a symbolic execution through stone-   
         throwing, intensifying the gravity of his accusations (Bergen   
         408–09).   
      
       • Shimei’s claims reflect theological interpretation of David’s   
         suffering, even though they rest on distorted or exaggerated   
         assumptions (Bergen 409).   
      
       • David rejects Abishai’s zeal for retribution because he perceives   
         divine purpose behind the humiliation, hoping God will return good   
         for the cursing (Bergen 409).   
      
       • Hushai’s rhetoric relies on ambiguity and exploits Absalom’s   
         vanity, showing skillful manipulation that aligns with David’s   
         survival (Bergen 410).   
      
       • Absalom’s sexual appropriation of the concubines forms a public,   
         covenantal breach that asserts kingship but simultaneously violates   
         Torah and invites divine judgment (Bergen 411).   
      
       • Ahithophel’s counsel becomes foolish by God’s intervention, marking   
         the decisive turning point in the rebellion (Bergen 411).   
      
      
   Baker Illustrated Bible Commentary (Burge & Hill)   
      
       • Ziba capitalizes on David’s vulnerability, paralleling Abigail’s   
         earlier aid but for self-serving motives (Burge & Hill 303).   
      
       • Shimei’s cursing echoes legal imagery of stoning, implying that   
         David deserves death for alleged crimes against Saul’s house (Burge   
         & Hill 303).   
      
       • David’s refusal to retaliate may stem from awareness of his guilt   
         and hope that God would transform the curse into blessing (Burge &   
         Hill 303).   
      
       • Shimei’s ultimate execution under Solomon shows deferred justice   
         instead of immediate retribution (Burge & Hill 303).   
      
       • Absalom’s acts with the concubines assert political legitimacy and   
         display contempt, fulfilling cultural expectations of kingship   
         succession (Burge & Hill 304).   
      
      
   Exalting Jesus in 1 & 2 Samuel (Greear & Thomas)   
      
       • Ziba’s blessing and Shimei’s curse form a narrative contrast   
         showing that God’s anointed receives both aid and hostility,   
         prefiguring Christ’s mixed reception (Greear & Thomas 239).   
      
       • David misinterprets Shimei’s curses as possibly commanded by God,   
         forgetting God’s promises of forgiveness and an everlasting   
         kingdom, demonstrating a conscience overshadowed by guilt (Greear &   
         Thomas 239).   
      
       • Absalom intensifies David’s earlier sin by reenacting it publicly.   
         His rooftop act echoes David’s rooftop sin, magnified and inverted   
         (Greear & Thomas 239–40).   
      
       • The commentary draws a Christological line: all people resemble   
         Absalom in their rebellion, yet God behaves unlike David, running   
         to receive repentant sinners (Greear & Thomas 240–41).   
      
       • David cannot die for Absalom, but God does what David could not—He   
         gives His Son for rebels, showing the gospel as the fulfillment of   
         the narrative’s tension (Greear & Thomas 240–41).   
      
       • The cross addresses guilt more deeply than David’s shame, providing   
         believers the ability to speak truth boldly rather than remain   
         paralyzed by past sin (Greear & Thomas 241).   
      
      
   NICOT (Tsumura)   
      
       • Ziba’s food list matches ancient patterns of military provisioning   
         and resembles Abigail’s earlier supply to David, grounding the   
         scene in historical realism (Tsumura 241).   
      
       • The note that human kings could transfer grants explains David’s   
         legal authority to give Mephibosheth’s property to Ziba (Tsumura   
         241).   
      
       • Shimei’s insults employ vocatives like “man of blood” and “man   
   of   
         Beliyaal,” showing heightened hostile rhetoric typical of curse   
         formulae (Tsumura 242).   
      
       • Shimei’s accusations reflect hyperbolic resentment within Saul’s   
         clan rather than real evidence; the text preserves exaggerated   
         speech patterns characteristic of cursing (Tsumura 243).   
      
       • David’s reply uses a rhetorical question expressing the danger of   
         acting rashly, and his interpretation of events reflects a humble   
         willingness to see divine purpose in humiliation (Tsumura 244).   
      
       • The grammar describing Shimei’s actions (participles and procedural   
         discourse) emphasizes his continual, aggressive harassment (Tsumura   
         244).   
      
       • Hushai’s ambiguous statements employ linguistic ambiguity (“the   
         king,” “whom the LORD has chosen”) allowing him to pledge loyalty   
         to David while appearing to support Absalom (Tsumura 245–46).   
      
       • Absalom’s appropriation of the concubines parallels Torah   
         violations demanding death (Lev. 20:11), showing that rebellion   
         against David places Absalom under divine judgment (Tsumura 247).   
      
      
   Works Cited   
      
      
   Beetham, Christopher A., and Nancy L. Erickson, editors. *The NIV   
   Application Commentary on the Bible*. One-Volume Edition, Zondervan   
   Academic, 2024.   
      
   Bergen, Robert D. *1, 2 Samuel*. Broadman & Holman Publishers, 1996.   
      
   Brooks, Keith. *Summarized Bible: Complete Summary of the Old   
   Testament*. Logos Bible Software, 2009.   
      
   Burge, Gary M., and Andrew E. Hill, editors. *The Baker Illustrated   
   Bible Commentary*. Baker Books, 2012.   
      
   Greear, J. D., and Heath A. Thomas. *Exalting Jesus in 1 & 2 Samuel*.   
   Holman Reference, 2016.   
      
   Long, V. Philips. “1–2 Samuel.” *Gospel Transformation Bible: English   
   Standard Version*, edited by Bryan Chapell and Dane Ortlund, Crossway, 2013.   
      
   McGee, J. Vernon. *Thru the Bible Commentary: History of Israel (1 and 2   
   Samuel).* Electronic ed., vol. 12, Thomas Nelson, 1991.   
      
   Neely, Winfred O. “2 Samuel.” *The Moody Bible Commentary*, edited by   
   Michael A. Rydelnik and Michael Vanlaningham, Moody Publishers, 2014.   
      
   Tsumura, David Toshio. *The Second Book of Samuel*. Edited by E. J.   
   Young et al., William B. Eerdmans Publishing Company, 2019.   
      
   Wiersbe, Warren W. *With the Word Bible Commentary*. Thomas Nelson, 1991.   
      
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   raised Him from the dead?   
      
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   On the basis of Christ's death and resurrection for our sins, call on   
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