The big picture
2 Samuel 16 opens in verse 1 with “And when David was a little past the top of the hill, behold, Ziba the servant of…”, reaches its middle movement near verse 12 with “It may be that the LORD will look on mine affliction, and that the LORD will requite me…”, and closes in verse 23 with “And the counsel of Ahithophel, which he counselled in those days, was as if a man had…” Repeated or prominent terms include king, Absalom, LORD, David, Ziba. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
2 Samuel · King James Version · 232 Samuel 16:1-8
1–8: When David was a little past the top of the hill, behold, Ziba the…
2 Samuel 16:1–8 opens with “And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth…” and reaches “The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast…” by its final verse. That movement develops the focus on 2 Samuel 16 develops its own movement around king, Absalom, LORD, David, Ziba, with particular weight carried by king, Ziba, David.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple…” The number two makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
“And the king said, And where is thy master’s son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
“And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was…” Naming Bahurim and David keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:” Naming Belial and Come keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
2 Samuel 16:1-8
King James Version1And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine.
2And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king’s household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink.
3And the king said, And where is thy master’s son? And Ziba said unto the king, Behold, he abideth at Jerusalem: for he said, To day shall the house of Israel restore me the kingdom of my father.
4Then said the king to Ziba, Behold, thine are all that pertained unto Mephibosheth. And Ziba said, I humbly beseech thee that I may find grace in thy sight, my lord, O king.
5And 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.
6And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left.
7And thus said Shimei when he cursed, Come out, come out, thou bloody man, and thou man of Belial:
8The LORD hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned; and the LORD hath delivered the kingdom into the hand of Absalom thy son: and, behold, thou art taken in thy mischief, because thou art a bloody man.
2 Samuel 16:9-16
9–16: Said Abishai the son of Zeruiah unto the king, Why should this dead dog…
2 Samuel 16:9–16 opens with “Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the…” and reaches “And it came to pass, when Hushai the Archite, David’s friend, was come unto Absalom, that Hushai…” by its final verse. That movement develops the focus on 2 Samuel 16 develops its own movement around king, Absalom, LORD, David, Ziba, with particular weight carried by king, LORD, curse.
Context that brings the passage to life
This block contains 3 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
“And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
2 Samuel 16:9-16
King James Version9Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.
10And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?
11And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him.
12It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day.
13And as David and his men went by the way, Shimei went along on the hill’s side over against him, and cursed as he went, and threw stones at him, and cast dust.
14And the king, and all the people that were with him, came weary, and refreshed themselves there.
15And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him.
16And it came to pass, when Hushai the Archite, David’s friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king.
2 Samuel 16:17-23
17–23: Absalom said to Hushai, Is this thy kindness to thy friend? why wentest…
2 Samuel 16:17–23 opens with “And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy…” and reaches “And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired…” by its final verse. That movement develops the focus on 2 Samuel 16 develops its own movement around king, Absalom, LORD, David, Ziba, with particular weight carried by Absalom, Ahithophel, counsel.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.
“And Hushai said unto Absalom, Nay; but whom the LORD , and this people, and all the men of Israel, choose, his will I…” Naming Absalom and Hushai keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
2 Samuel 16:17-23
King James Version17And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend?
18And Hushai said unto Absalom, Nay; but whom the LORD , and this people, and all the men of Israel, choose, his will I be, and with him will I abide.
19And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father’s presence, so will I be in thy presence.
20Then said Absalom to Ahithophel, Give counsel among you what we shall do.
21And Ahithophel said unto Absalom, Go in unto thy father’s concubines, which he hath left to keep the house; and all Israel shall hear that thou art abhorred of thy father: then shall the hands of all that are with thee be strong.
22So they spread Absalom a tent upon the top of the house; and Absalom went in unto his father’s concubines in the sight of all Israel.
23And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom.
Details worth noticing
The opening image
2 Samuel 16:1 begins with “And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two…”
Where the chapter turns
2 Samuel 16:11 forms a natural hinge: “And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do…”
The final note
2 Samuel 16:23 leaves the reader with “And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel…”
A word trail through the chapter
The words king, Absalom, LORD, David, Ziba, Ahithophel help reveal the chapter’s repeated concerns.
Whose perspective receives unexpected attention?
Hagar's. The messenger finds her, names her and speaks about her future.
What does Ishmael's name commemorate?
God has heard her affliction, according to verse 11.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thee
- you
- thou
- you
- thy
- your
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.