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Nach YomiI Kings · מלכים א׳Chapter 2

I Kings 2

מלכים א׳ ׀ךק ב׳

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 2 of 22 | Day: 102 of 742

Date: May 24, 2026

קלאוד על הנ׮ך

If chapter 1 was the architecture of succession — coronation, anointing, shofar — chapter 2 is its forensic completion. The kingdom has been transferred ceremonially; now it must be transferred substantively, and the verses move with the cool deliberation of a state ledger being settled. The chapter falls into two great movements: Dovid’s deathbed charge to Shlomo (verses 1-12), which yokes the soaring covenantal language of Sefer Devarim (“חֲזַק וְה֞י֎ית֞ לְא֎ישׁ”) to a sequence of pointedly political instructions about Yoav, Barzillai, and Shimi ben Gera; and Shlomo’s actual consolidation (verses 13-46), in which Adoniyahu, Evyatar, Yoav, and Shimi each meet the fate the chapter has been quietly preparing for them. The book that began with a king who could not be warmed ends this chapter with a sentence that has the ring of a coronation completed at last: “וְהַמַ֌מְל֞כ֞ה נ֞כוֹנ֞ה בְ֌יַד שְׁלֹמֹה” — “and the kingdom was firmly established in the hand of Shlomo.”

The deathbed charge is one of the most disputed passages in Tanakh, and the classical commentators take its difficulty head-on. The first half of the speech is unimpeachable: walk in the way of the Lord, observe His statutes and ordinances as written in the Torah of Moshe, and the Lord will fulfill His word that David’s descendants will not be cut off from the throne of Israel. But then, abruptly, the political ledger: Yoav’s blood-debts for Avner and Amasa “וְשַׂמְת֞֌ אֶת֟דַ֌ם֟הַמ֎֌לְח֞מ֞ה בְ֌שׁ֞לוֹם” must be settled; the sons of Barzillai HaGiladi who fed Dovid in his exile are to eat at Shlomo’s table; Shimi ben Gera, who cursed Dovid on the road from Bachurim, must not be allowed to die in peace. Radak and Ralbag treat these instructions not as personal vendettas but as unfinished judicial business that Dovid had been politically unable to execute in his own reign. Yoav’s killings of Avner (II Shmuel 3) and Amasa (II Shmuel 20) had been crimes against the kingdom; Shimi’s curse, though forgiven for Dovid’s lifetime under oath, remained an unprosecuted crime of treason against the state. The dying Dovid, the commentators argue, hands his son the cases that justice required but his own complicated reign could not deliver.

Adoniyahu’s request, which opens the chapter’s second movement, is the chapter’s most psychologically searching scene. Approaching Bat Sheva — and through her, Shlomo — he asks for Avishag the Shunammite as his wife, framing the request with what at first reads as quiet acceptance of his loss: “אַתְ֌ י֞דַעַתְ֌ כ֎֌י֟ל֎י ה֞יְת֞ה הַמְ֌לו֌כ֞ה 
 וַת֎֌סֹ֌ב הַמְ֌לו֌כ֞ה וַתְ֌ה֎י לְא־ח֮י כ֎֌י מֵיהו֞ה ה֞יְת֞ה ל֌וֹ.” But in the cultural grammar of ancient Near Eastern royal courts, claiming a former king’s concubine was equivalent to claiming the throne itself — Avner’s taking of Ritzpah (II Shmuel 3:7), Avshalom’s public taking of Dovid’s concubines (II Shmuel 16:21), and Reuven’s act with Bilhah (Bereishit 35:22) all carry the same juridical valence. Shlomo, whose response begins with a piercing irony — “ו֌מַד֌ו֌עַ אַתְ֌ שֹׁאֶלֶת אֶת֟אֲב֎ישַׁג הַשֻ֌ׁנַמ֎֌ית לַאֲדֹנ֎י֞֌הו֌, וְשַׁאֲל֎י֟לוֹ אֶת֟הַמְ֌לו֌כ֞ה” — reads the request precisely for what it is: a renewed claim on the kingdom dressed as a private petition. Rashi and Metzudat David emphasize that the conditional pardon Shlomo had offered Adoniyahu in the previous chapter (“if he proves himself a worthy man”) has now been activated in the negative: wickedness has been found in him, and the verse-of-record has been pronounced.

The executions that follow are choreographed as a single deliberate sequence in which Shlomo performs the role he had not yet been able to perform — that of an actual reigning king. Evyatar the priest, demoted to his ancestral lands at Anatot, is spared on Dovid’s account but loses his office, and the narrator pauses to observe that this fulfilled the ancient prophecy against the house of Eli at Shilo (I Shmuel 2:31-33) — a stunning reach back across two and a half centuries to remind the reader that everything that happens in this chapter has been anticipated by the prophetic word. Yoav, hearing the news, flees to the altar and grasps its horns exactly as Adoniyahu did in chapter 1, but Shlomo — through Benayahu son of Yehoyada — refuses the asylum protection, citing the precedent of Shemot 21:14 that the altar does not protect a willful murderer. Yoav is struck down inside the Tent itself, and Benayahu replaces him as commander of the army; Tzadok is installed as kohen in Evyatar’s place, formalizing the priestly-military pivot of the new reign. Each move is a structural act: the new administration is being assembled with the precision of a coronation continued into governance.

The chapter closes with the case of Shimi ben Gera, and here the literary economy of the narrator is at its most concentrated. Shlomo grants Shimi a form of suspended sentence — house arrest in Yerushalayim, with death the moment he crosses the Kidron — and Shimi accepts with what reads as relief and gratitude. For three years he keeps the terms; then two of his servants flee to Achish king of Gat, and Shimi mounts up and rides after them. The phrasing is deliberate: he goes to Gat, recovers his servants, and returns. Shlomo summons him, charges him with violation of the oath, and quietly recalls the entire history of the curse on Dovid at Machanayim — “אַת֞֌ה י֞דַעְת֞֌ אֵת כ֞֌ל֟ה֞ך֞ע֞ה אֲשֶׁך ע֞ש֎ׂית֞ לְד־ו֮ד א־ב֮י” — before ordering Benayahu to strike. The chapter’s last sentence is its summary: וְהַמַ֌מְל֞כ֞ה נ֞כוֹנ֞ה בְ֌יַד שְׁלֹמֹה. With those four words the long succession crisis that opened in II Shmuel and continued through I Melakhim 1 reaches its end. The kingdom is firm; the prophet’s word against the house of Eli has been fulfilled; the founders of Dovid’s reign have been replaced by the founders of Shlomo’s. Sefer Melakhim has cleared its stage, and the Temple-builder can now begin his work.

׀ךק ב׳ · Chapter 2

׀סוק א׳ · Verse 1

Hebrew:

וַי֌֎קְךְב֥ו֌ יְמֵ֜י֟ד֞ו֎֖ד ל֞מ֑ו֌ת וַיְ׊ַ֛ו אֶת֟שְׁלֹמֹ֥ה בְנ֖וֹ לֵאמֹ֜ך׃

English:

When David’s life was drawing to a close, he instructed his son Solomon as follows:

׀סוק ב׳ · Verse 2

Hebrew:

א֞נֹכ֎֣י הֹלֵ֔ךְ ב֌ְדֶ֖ךֶךְ כ֌ׇל֟ה֞א֑֞ךֶץ וְח֞זַקְת֌֖֞ וְה֞י֎֥ית֞֜ לְא֎֜ישׁ׃

English:

“I am going the way of all the earth; you will be the man in charge—if you act with determination.ayou will be the man in charge—if you act with determination Or “be strong and show yourself a man.”

Dovid declares 'I am going the way of all the earth' and exhorts Shlomo to be strong and act as a man — the Davidic deathbed begins with the language of Sefer Devarim (chazak ve-amatz), framing the charge that follows as covenantal succession rather than mere private testament. Metzudat David notes the special weight of the appeal given Shlomo's youth, while Radak reads 'va-hayita le-ish' as a call to self-mastery and conquest of the yetzer.

׀סוק ג׳ · Verse 3

Hebrew:

וְשׁ֞מַךְת֌֞֞ אֶת֟מ֎שְׁמֶ֣ךֶת ׀ יְהֹו֣֞ה אֱלֹהֶ֗יך֞ ל֞לֶրכֶת ב֌֎דְך֞כ֞יו֙ ל֎שְׁמֹ֚ך חֻק֌ֹת֞րיו מ֎׊ְוֺת֞יו֙ ו֌מ֎שְׁ׀֌֞ט֣֞יו וְעֵדְוֺת֞֔יו כ֌ַכ֌֞ת֖ו֌ב ב֌ְתוֹךַ֣ת מֹשֶׁ֑ה לְמַ֣עַן ת֌ַשְׂכ֌֎֗יל אֵ֚ת כ֌ׇל֟אֲשֶׁ֣ך ת֌ַעֲשֶׂ֔ה וְאֵ֛ת כ֌ׇל֟אֲשֶׁ֥ך ת֌֎׀ְנֶ֖ה שׁ֞֜ם׃

English:

Keep the charge of the ETERNAL your God, walking in God’s ways and following God’s laws, commandments, rules, and admonitions as recorded in the Teaching of Moses, in order that you may succeed in whatever you undertake and wherever you turn.

Dovid charges Shlomo to keep the watch of the Lord his God — to walk in His ways and observe His statutes, commandments, judgments, and testimonies as written in the Torah of Moshe — that he may prosper in all he does and wherever he turns. Metzudat David and Radak parse the fivefold formulation: chukim are decrees beyond reason, mitzvot are between man and God, mishpatim govern interpersonal law, edot bear witness to divine acts (like Shabbat), and 'taskil' means he will succeed by drawing wisdom from Torah even in matters not explicitly written.

׀סוק ד׳ · Verse 4

Hebrew:

לְמַ֩עַן֩ י־קֹ֮ים יְהֹו֞֜ה אֶת֟ד֌ְב֞ך֗וֹ אֲשֶׁ֚ך ד֌֎ב֌ֶ֣ך ע֞לַי֮ לֵאמֹך֒ א֎ם֟י֎שְׁמְך֚ו֌ ב֞נֶ֜יך֞ אֶת֟ד֌ַךְכ֌֞֗ם ל֞לֶրכֶת לְ׀֞נַי֙ ב֌ֶאֱמֶ֔ת ב֌ְכׇל֟לְב֞ב֖֞ם ו֌בְכׇל֟נַ׀ְשׁ֑֞ם לֵאמֹ֕ך לֹ֜א֟י֎כ֌֞ךֵրת לְך־֙ א֎֔ישׁ מֵעַ֖ל כ֌֎ס֌ֵ֥א י֎שְׂך֞אֵ֜ל׃

English:

Then GOD will fulfill the promise that was made concerning me: ‘If your descendants are scrupulous in their conduct, and walk before Me faithfully, with all their heart and soul, your line on the throne of Israel shall never end!‘byour line on the throne
shall never end Lit. “there shall never cease to be a man of yours on the throne,” i.e., ruling on your behalf. Cf. 2 Sam. 7.12–16.

The conditional clause: that the Lord may fulfill His word concerning Dovid — that if his sons keep their way to walk before Him in truth with all their heart and soul, no man of his shall be cut off from the throne of Israel. Metzudat David notes that 'le'emor lo yikaret' is repeated for emphasis after the long protasis; the dynastic promise of II Shmuel 7 is here recast in conditional terms — the eternal covenant requires generational fidelity to remain operative on the historical plane.

׀סוק ה׳ · Verse 5

Hebrew:

וְגַ֣ם אַת֌֣֞ה י֞דַ֡עְת֌֞ אֵת֩ אֲשֶׁך֟ע֚֞שׂ֞ה ל֮֜י יוֹא֣֞ב ב֌ֶן֟׊ְךו֌י֞֗ה אֲשֶׁ֣ך ע֞שׂ֣֞ה ל֎שְׁנֵ֜י֟שׂ֞ךֵ֣י ׊֎בְא֣וֹת י֎֠שְׂך֞אֵ֠ל לְאַבְנֵ֚ך ב֌ֶן֟נֵ֜ך וְלַעֲמ֞שׂ֞րא בֶן֟יֶ֙תֶך֙ וַי֌ַ֣הַךְגֵ֔ם וַי֌֥֞שֶׂם ד֌ְמֵ֜י֟מ֎לְח֞מ֖֞ה ב֌ְשׁ֞לֹ֑ם וַי֌֎ת֌ֵ֞ן ד֌ְמֵ֣י מ֮לְח־מ־֗ה ב֌ַחֲגֹ֜ך֞תוֹ֙ אֲשֶׁ֣ך ב֌ְמׇתְנ֞֔יו ו֌֜בְנַעֲל֖וֹ אֲשֶׁ֥ך ב֌ְךַגְל֞֜יו׃

English:

“Further, you know what Joab son of Zeruiah did to me, what he did to the two commanders of Israel’s forces, Abner son of Ner and Amasa son of Jether: he killed them, sheddingcshedding Meaning of Heb. uncertain. blood of war in peacetime, staining the girdle of his loins and the sandals on his feet with blood of war.dstaining 
 with blood of war I.e., Joab had thus brought bloodguilt on David’s house; see 2 Sam. 3.27; 20.10.

Dovid pivots to the political ledger: Shlomo knows what Yoav son of Tzeruyah did to him — what he did to the two commanders Avner son of Ner and Amasa son of Yeter, killing them and placing the blood of war in peace, staining belt and sandal with blood. Rashi and Radak read these as judicial murders done in peacetime under the cover of a treacherous embrace — Avner had come under Dovid's safe-conduct, and Amasa was on royal mission — crimes that brought bloodguilt on Dovid's house and that Dovid had been politically unable to prosecute. Metzudat David emphasizes that 'damei milchamah be-shalom' means Yoav shed in peacetime the blood Dovid was entitled to shed only on the battlefield.
ךש׎יRashi
אֶת אֲשֶׁך ע֞שׂ֞ה ל֮י. שֶׁהֶךְא֞ה הַס֌ֵ׀ֶך שֶׁש֌ׁ֞לַח ד֌֞ו֎ד ב֌ְיַד או֌ך֎י֌֞ה. (במדךש ׹בי תנחומא שם) ד֌ְמֵי מ֮לְח־מ־ה ב֌ְשׁ֞לֹם. שֶׁה֞י֞ה ל֞הֶם שׁ֞לוֹם ע֎מ֌וֹ, וְלֹא ה֞יו֌ נ֎שְׁמ֞ך֎ים מ֎מ֌ֶנ֌ו֌. ב֌ַחֲגֹך֞תוֹ אֲשֶׁך ב֌ְמ֞תְנ֞יו. שֶׁח֞גַך חַךְב֌וֹ מְ׊ֻמ֌ֶדֶת עַל מ֞תְנ֞יו, שֶׁל֌ֹא כ֌ְדֶךֶךְ הַחוֹגְך֎ים, ב֌ְ׊ֵאתוֹ ל֎קְךַאת עֲמ֞שׂ֞א, ו֌׀֎יה֞ לְמַט֌֞ה כ֌ְדֵי שֶׁת֌֎׀֌ֹל, כ֌ְמ֞ה שֶׁנ֌ֶאֱמַך: וְהו֌א י־ש־א וַת֌֎׀֌ֹל, ו֌כְשֶׁנ֌֞׀ְל֞ה ו֌נְט֞ל֞ה֌, כ֌ְס֞בו֌ך עֲמ֞שׂ֞א שֶׁל֌ֹא נְט֞ל֞ה֌ אֶל֌֞א לְהַגְב֌֎יה֞ה֌ מ֮ן ה֞א֞ךֶץ, וְלֹא נ֎שְׁמַך מֵהַחֶךֶב אֲשֶׁך ב֌ְיַד יוֹא֞ב. ו֌בְנַעֲלוֹ אֲשֶׁך ב֌ְךַגְל֞יו. אֶת אַבְנֵך ה֞ךַג ב֌ְע֞ךְמ֞ה, שֶׁש֌ְׁא֞לוֹ ג֌֎ד֌ֶמֶת הֵיא֞ךְ חוֹלֶ׊ֶת, כ֌ְמ֞ה שֶׁנ֌ֶאֱמַך: וַי֌ַט֌ֵהו֌ יוֹא֞ב אֶל ת֌וֹךְ הַש֌ַׁעַך לְדַב֌ֵך א֎ת֌וֹ 'בַש֌ֶׁל֎י', לְשׁוֹן 'שַׁל' נְע֞לֶיך֞.
[What] was done to me. By showing them the letter which Dovid had sent through Uryah,1Uryah was one of Dovid's generals. Dovid wanted Uryah killed so that he could marry Bas Sheva, Uryah's wife. With Yoav's assistance, he arranged to have Uryah placed in the front lines of the battle. When Uryah was killed, everyone blamed Yoav. Instead of protecting Dovid, Yoav betrayed him by disclosing that it was Dovid's plan to place Uryah in the thick of the battle in order that he be killed. [according to] the Midrash Rabbi Tanchuma. [And shed] the blood of war at a time of peace. Since they were at peace with him, they were not on guard against him. On his belt which was on his loins. He had girded his sword, attached to his loins, not in the customary manner of those girding swords, when he went out to meet Amasa. [He placed the sword's] opening downward so that it would fall out, as it is stated, "and he went out and it fell out."2II Shmuel 20:8. Once it fell, he [Yo'av] retrieved it. Amasa presumed that he retrieved it only to pick it up from the ground, and he did not guard himself from the sword which was in Yo'av's hand. And in his shoe that was on his feet. He killed Avner cunningly by asking him, "How does a woman who has no hands remove the shoes?"3During חלישה, the widow must remove the shoe of her deceased husband's brother who does not want to marry her. as it is stated, "And Yo'av caused him to turn aside at the gate to speak with him בשלי."4II Shmuel 3:27. [בשלי is] an expression of "remove [של] your shoes."5Shemos 3:5.

׀סוק ו׳ · Verse 6

Hebrew:

וְע֞שׂ֎֖ית֞ כ֌ְחׇכְמ֞תֶ֑ך֞ וְלֹ֜א֟תוֹךֵ֧ד שֵׂיב֞ת֛וֹ ב֌ְשׁ֞לֹ֖ם שְׁאֹ֜ל׃

English:

So act in accordance with your wisdom, and see that his white hair does not go down to Sheol in peace.

'Act according to your wisdom and do not let his gray hair go down to Sheol in peace' — Dovid commits Yoav's case to Shlomo's judicial discretion. Rashi reads the line tenderly — do not let him die a natural death and fall into Gehinnom (death by court atones) — while Radak emphasizes that Yoav's record of fighting the Lord's wars meant Shlomo would need to find a fresh juridical occasion (eilah) for his condemnation rather than execute him on Dovid's say-so.
ךש׎יRashi
וְלֹא תוֹךֵד שֵׂיב֞תוֹ ב֌ְשׁ֞לֹם שְׁאֹל. אַל ת֌ַנ֌֎יחֵהו֌ ל֞מו֌ת מ֎יתַת עַ׊ְמוֹ וְל֎׀֌ֹל ב֌ְגֵיה֎נ֌ֹם.
And do not let his greying head go down to the grave in peace. Do not let him die a natural death [causing him] to fall into Gehinnom.6Dovid had Yoav's ultimate welfare in mind.

׀סוק ז׳ · Verse 7

Hebrew:

וְל֎בְנֵ֚י בַךְז֎ל֌ַրי הַג֌֎לְע֞ד֎י֙ ת֌ַ֜עֲשֶׂה֟חֶ֔סֶד וְה֞י֖ו֌ ב֌ְאֹכְלֵ֣י שֻׁלְח֞נֶ֑ך֞ כ֌֎י֟כֵן֙ ק֞ךְב֣ו֌ אֵלַ֔י ב֌ְבׇךְח֎֕י מ֎׀֌ְנֵ֖י אַבְשׁ֞ל֥וֹם א֞ח֎֜יך֞׃

English:

“But deal graciously with the sons of Barzillai the Gileadite, for they befriended me when I fled from your brother Absalom; let them be among those that eat at your table.ethat eat at your table I.e., for whose maintenance you provide; see 2 Sam. 19.32ff.

And to the sons of Barzillai HaGiladi show kindness — let them be among those who eat at your table — for so they drew near to me when I fled from Avshalom your brother. Radak connects this directly to Barzillai's provisioning of the king at Machanayim (II Shmuel 17:27-29; 19:32-39), making the obligation a generational covenantal debt of chesed; Metzudat David adds that Dovid asks for kindness beyond the table — true gratitude, not merely repayment.

׀סוק ח׳ · Verse 8

Hebrew:

וְה֎נ֌ֵ֣ה ע֎֠מ֌ְך֞֠ שׁ֎֜מְע֎֚י בֶן֟ג֌ֵך֥֞א בֶ֜ן֟הַיְמ֎ינ֎י֮ מ֎ב֌ַחֻך֎ים֒ וְהրו֌א ק֎֜לְלַ֙נ֎י֙ קְל֞ל֣֞ה נ֎מְךֶ֔׊ֶת ב֌ְי֖וֹם לֶכְת֌֎֣י מַחֲנ֑֞י֎ם וְה֜ו֌א֟י֞ךַրד ל֎קְך֞את֎י֙ הַי֌ַךְד֌ֵ֔ן ו֞אֶשׁ֌֚֞בַ֜ע לրוֹ בַ֜יהֹו֞ה֙ לֵאמֹ֔ך א֎ם֟אֲמ֎֜יתְך֖֞ ב֌ֶח֞֜ךֶב׃

English:

“You must also deal with Shimei son of Gera, the Benjaminite from Bahurim. He insulted me outrageously when I was on my way to Mahanaim; but he came down to meet me at the Jordan,fhe came down to meet me at the Jordan See 2 Sam. 16.5ff.; 19.17ff. and I swore to him by GOD: ‘I will not put you to the sword.‘

And behold, with you is Shimi son of Gera the Benyaminite of Bachurim — he cursed me with a grievous curse on the day I went to Machanayim, but he came down to meet me at the Yarden, and I swore to him by the Lord saying I will not put you to death by the sword. Rashi explains 'kelalah nimretzet' as a sharply explicit curse, while Radak emphasizes that Dovid's oath bound only Dovid personally — and only forbade the sword — leaving the underlying treason of cursing the anointed king unsettled and inheritable; Shlomo, as a wise man, will need to find the eilah.
ךש׎יRashi
קְל־ל־ה נ֎מְךֶ׊ֶת. מְ׀ֹךֶשֶׁת, כ֌ְמוֹ: מַה י֌ַמְך֎י׊ְך֞; (שם ו כה): ו֌מַה נ֌֎מְךְ׊ו֌, כ֌ְמוֹ מַה נ֌֎מְלְ׊ו֌.
An explicit curse. [נמך׊ת7נמך׊ת is an acronym for the five ways that Shim'i cursed Dovid. He called Dovid an adulterer [=נואף], a Moavi [=מואבי], murderer [=׹ושח], oppressor [=שו׹׹], and an abomination [=תועבה]. See Maseches Shabbos105a. means] concise, as in, "what will bring clarity [ימ׹ישך] to you,"8Iyov 16:3. [and as in,] "and how clear [נמ׹שו are right words],"9Ibid. 6:25. the same as an interpretation [נמלשו]10נמלשו is the equivalent of נמ׹שו because the 'ך' and the 'ל' are interchangeable..

׀סוק ט׳ · Verse 9

Hebrew:

וְעַת֌֞ה֙ אַל֟ת֌ְנַק֌ֵ֔הו֌ כ֌֎֛י א֎֥ישׁ ח־כ־֖ם א֑֞ת֌֞ה וְי֞֜דַעְת֌֞֙ אֵ֣ת אֲשֶׁ֣ך ת֌ַ֜עֲשֶׂה֟ל֌֔וֹ וְהוֹךַדְת֌֧֞ אֶת֟שֵׂיב֞ת֛וֹ ב֌ְד֖֞ם שְׁא֜וֹל׃

English:

So do not let him go unpunished; for you are a shrewd man and you will know how to deal with him and send his gray hair down to Sheol in blood.”

'And now do not hold him guiltless, for you are a wise man — you will know what to do to him; bring his gray head down with blood to Sheol.' Rashi reads 'ki ish chacham atta' as a directive to apply Shlomo's wisdom to find a separate capital iniquity for which Shimi can be condemned, and Metzudat David adds that 'be-dam she'ol' insists on death by the sword rather than natural death on his bed — the verdict is fixed but the juridical occasion is left to Shlomo's discretion.
ךש׎יRashi
כ֌֎י א֎ישׁ ח־כ־ם א֞ת֌֞ה. ת֌ֵן ל֎ב֌ְך֞ ל֎מְ׊ֹא לוֹ עֲוֹן מ֞וֶת ב֌֎שְׁב֎יל ד֌֞ב֞ך אַחֵך, וְזֶהו֌: וְי֞דַעְת֌֞ אֵת אֲשֶׁך ת֌ַעֲשֶׂה ל֌וֹ.
For you are a wise man. Turn your attention to find for him a capital iniquity on account of another matter. This is [what it means by], "You will know how to deal with him."

׀סוק י׮ · Verse 10

Hebrew:

וַי֌֎שְׁכ֌ַ֥ב ד֌֞ו֎֖ד ע֎ם֟אֲבֹת֑֞יו וַי֌֎ק֌֞בֵ֖ך ב֌ְע֎֥יך ד֌֞ו֎֜ד׃ {×€}

English:

So David rested with his ancestors, and he was buried in the City of David.

And Dovid slept with his fathers and was buried in the City of Dovid — the formal regnal-death formula that will recur for every king through both books of Melakhim. Metzudat David and Radak both gloss 'ir Dovid' as Tziyon, establishing the royal necropolis on the captured Jebusite stronghold (II Shmuel 5:7) as the burial site for the Davidic dynasty.

׀סוק י׮א · Verse 11

Hebrew:

וְהַי֌֞מ֎֗ים אֲשֶׁ֚ך מ֞לַրךְ ד֌֞ו֎ד֙ עַל֟י֎שְׂך֞אֵ֔ל אַךְב֌֞ע֎֖ים שׁ֞נ֑֞ה ב֌ְחֶבְךրוֹן מ֞לַךְ֙ שֶׁ֣בַע שׁ֞נ֎֔ים ו֌ב֎יךו֌שׁ֞לַ֣͏֎ם מ֞לַ֔ךְ שְׁלֹשׁ֎֥ים וְשׁ֞לֹ֖שׁ שׁ֞נ֎֜ים׃

English:

The length of David’s reign over Israel was forty years: he reigned seven years in Hebron, and he reigned thirty-three years in Jerusalem.

And the days that Dovid reigned over Israel were forty years — seven years in Chevron and thirty-three years in Yerushalayim. Metzudat David notes the discrepancy with II Shmuel 2:11, which records seven years and six months in Chevron; the extra half-year is folded in here because those months were consumed by Avshalom's pursuit and so do not count toward the unified reign — framing the forty-year regnal arc in two distinct phases, the partial monarchy at Chevron and the unified kingdom from Yerushalayim.

׀סוק י׮ב · Verse 12

Hebrew:

ו֌ￜￜְׁלֹמֹ֕ה י֞שַׁ֕ב עַל֟כ֌֎ס֌ֵ֖א ד֌֞ו֎֣ד א־ב֑֮יו וַת֌֎כ֌ֹ֥ן מַלְכֻת֖וֹ מְאֹ֜ד׃ {ס}        

English:

And Solomon sat upon the throne of his father David, and his rule was firmly established.

And Shlomo sat upon the throne of Dovid his father, and his kingship was established greatly. Metzudat David contrasts Shlomo's reign with Dovid's — Dovid had been pursued at times by Avshalom and Sheva ben Bichri, while Shlomo's kingship is firmly settled — and Radak reads 'va-tikkon malchuto me'od' as anticipating the chapter's closing summary at verse 46 ('the kingdom was firmly established in the hand of Shlomo'), a foreshadowing that the consolidating actions of the chapter still lie ahead.
ךש׎יRashi
וַת֌֎כ֌ֹן מַלְכֻתוֹ מְאֹד. אַף עַל ה֞עֶלְיוֹנ֎ים.
And his kingdom was firmly established. [He was] also [ruler] over the heavenly creatures.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌֞בֹ֞א אֲדֹנ֎י֌֣֞הו֌ בֶן֟חַג֌֎֗ית אֶל֟ב֌ַת֟שֶׁ֙בַע֙ אֵם֟שְׁלֹמֹ֔ה וַת֌ֹ֖אמֶך הֲשׁ֞ל֣וֹם ב֌ֹאֶ֑ך֞ וַי֌ֹ֖אמֶך שׁ֞ל֜וֹם׃

English:

Adonijah son of Haggith came to see Bathsheba, Solomon’s mother. She said, “Do you come with friendly intent?” “Yes,” he replied;

Adoniyahu son of Chaggit comes to Bat Sheva mother of Shlomo, and she asks 'do you come in peace?' He answers 'in peace' (shalom). Metzudat David notes that Bat Sheva's question betrays her sharp awareness — the man who attempted a coup against her son three days earlier does not appear at her door for a social visit.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌ֹ֕אמֶך ד֌֞ב֥֞ך ל֖֮י אֵל֑֞י֎ךְ וַת֌ֹ֖אמֶך ד֌ַב֌ֵ֜ך׃

English:

and he continued, “I would like to have a word with you.” “Speak up,” she said.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌ֹ֗אמֶך אַրת֌ְ י֞דַ֙עַת֌ְ֙ כ֌֎י֟ל֎י֙ ה֞יְת֣֞ה הַמ֌ְלו֌כ֞֔ה וְע֞לַ֞י שׂ֧֞מו֌ כׇ֜ל֟י֎שְׂך֞אֵ֛ל ׀֌ְנֵיהֶ֖ם ל֎מְלֹ֑ךְ וַת֌֎ס֌ֹրב הַמ֌ְלו֌כ֞ה֙ וַת֌ְה֎֣י לְא־ח֮֔י כ֌֎֥י מֵיְהֹו֖֞ה ה֥֞יְת֞ה ל֌֜וֹ׃

English:

Then he said, “You know that the kingship was rightly mine and that all Israel wanted me to reign. But the kingship passed on to my brother; it came to him by GOD’s will.

Adoniyahu opens with what reads as an acknowledgment of defeat: 'You know that the kingship was mine and that all Israel set their faces upon me to reign — but the kingship turned and was given to my brother, for it was from the Lord that it became his.' Metzudat David and Radak read the framing as deliberately disarming, a rhetorical concession designed to prepare Bat Sheva for what is in fact a renewed political claim — taking Avishag is the legal pretext for reasserting royal status, since the king's attendant may be used only by a king.

׀סוק ט׮ז · Verse 16

Hebrew:

וְעַת֌֞֗ה שְׁאֵל֞րה אַחַת֙ א֞֜נֹכ֎י֙ שֹׁאֵ֣ל מֵ֜א֎ת֌֞֔ךְ אַל֟ת֌֞שׁ֎֖ב֎י אֶת֟׀֌֞נ֑֞י וַת֌ֹ֥אמֶך אֵל֖֞יו ד֌ַב֌ֵ֜ך׃

English:

And now I have one request to make of you; do not refuse me.” She said, “Speak up.”

'And now, one petition I ask of you — do not turn me away.' She says, 'speak.' Metzudat David observes that Adoniyahu extracts an open-ended commitment before disclosing the request — the standard rhetorical maneuver of someone whose request he knows will be refused if heard plainly.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֹ֗אמֶך א֎מְך֎י֟נ֞א֙ ל֎שְׁלֹמֹ֣ה הַמ֌ֶ֔לֶךְ כ֌֎֥י לֹ֜א֟י֞שׁ֎֖יב אֶת֟׀֌֞נ֑֞י֎ךְ וְי֎ת֌ֶן֟ל֎֛י אֶת֟אￜￜב֎ישַׁ֥ג הַשׁ֌ו֌נַמ֌֎֖ית לְא֎שׁ֌֞֜ה׃

English:

He replied, “Please ask King Solomon—for he won’t refuse you—to give me Abishag the Shunammite as wife.”

׀סוק י׮ח · Verse 18

Hebrew:

וַת֌ֹ֥אמֶך ב֌ַת֟שֶׁ֖בַע ט֑וֹב א֞נֹכ֎֕י אֲדַב֌ֵ֥ך ע֞לֶ֖יך֞ אֶל֟הַמ֌ֶ֜לֶךְ׃

English:

“Very well,” said Bathsheba, “I will speak to the king in your behalf.”

Bat Sheva agrees: 'good, I myself will speak for you to the king.' Metzudat David reads her readiness either as naivete or, in some readings, as a deliberate gambit — bringing the request to Shlomo will expose its political character and force the necessary response.

׀סוק י׮ט · Verse 19

Hebrew:

וַת֌֞בֹրא בַת֟שֶׁ֙בַע֙ אֶל֟הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֔ה לְדַב֌ֶך֟ל֖וֹ עַל֟אֲדֹנ֎י֌֑֞הו֌ וַי֌֞֩קׇם֩ הַמ֌ֶ֚לֶךְ ל֎קְך֞את֞֜ה֌ וַי֌֎שְׁת֌ַ֣חו֌ ל֞֗ה֌ וַי֌ֵ֙שֶׁב֙ עַל֟כ֌֎סְא֔וֹ וַי֌֞րשֶׂם כ֌֎ס֌ֵא֙ לְאֵ֣ם הַמ֌ֶ֔לֶךְ וַת֌ֵ֖שֶׁב ל֎ימ֎ינ֜וֹ׃

English:

So Bathsheba went to King Solomon to speak to him about Adonijah. The king rose to greet her and bowed down to her. He sat on his throne; and he had a throne placed for the queen mother, and she sat on his right.

Bat Sheva enters Shlomo's presence; the king rises to meet her, prostrates himself before her, sits on his throne, and has a throne placed for the king's mother who sits at his right hand. Rashi (citing Bava Batra 91b) and Radak preserve the homiletic reading marking the formal status of the gevirah (queen mother) in the Davidic court — Radak adds the simpler peshat that the throne was set for Bat Sheva herself.
ךש׎יRashi
לְדַב֌ֶך לוֹ. לְדַב֌ֵך ב֌֎שְׁב֎ילוֹ, ב֌֎שְׁב֎יל אֲדוֹנ֎י֌֞הו֌. לְאֵם הַמ֌ֶלֶךְ. א֞מְךו֌ ךַב֌וֹתֵינו֌ (בבא בתךא ׊א ב): לְא֎מ֌֞ה֌ שֶׁל מַלְכו֌ת, ה֮יא ךו֌ת.
To speak to him. To speak on his behalf, on behalf of Adoniyahu.11Alternatively, on behalf of Shlomo, because she felt that Shlomo's kingdom would be strengthened by granting Adoniyahu's request.—Malbim. For the mother of the king. Our Rabbis said [this refers] to Rus the matriarch of kingship.12See Maseches Bava Basra 91b and Rashi there. Rus was the great great grandmother of Shlomo who was still alive when Shlomo ascended the throne.

׀סוק כ׳ · Verse 20

Hebrew:

וַת֌ֹ֗אמֶך שְׁאֵל֚֞ה אַחַրת קְטַנ֌֞ה֙ א֞֜נֹכ֎י֙ שֹׁאֶ֣לֶת מֵ֜א֎ת֌֞֔ךְ אַל֟ת֌֖֞שֶׁב אֶת֟׀֌֞נ֑֞י וַי֌ֹ֜אמֶך֟ל֞րה֌ הַמ֌ֶ֙לֶךְ֙ שַׁאֲל֎֣י א֎מ֌֎֔י כ֌֎֥י לֹא֟א֞שׁ֎֖יב אֶת֟׀֌֞נ֞֜י֎ךְ׃

English:

She said, “I have one small request to make of you, do not refuse me.” He responded, “Ask, Mother; I shall not refuse you.”

׀סוק כ׮א · Verse 21

Hebrew:

וַת֌ֹ֕אמֶך יֻת֌ַ֖ן אֶת֟אֲב֎ישַׁ֣ג הַשׁ֌ֻנַמ֌֎֑ית לַאֲדֹנ֎י֌֥֞הו֌ א־ח֖֮יך־ לְא֎שׁ֌֞֜ה׃

English:

Then she said, “Let Abishag the Shunammite be given to your brother Adonijah as wife.”

Bat Sheva delivers the request: 'let Avishag the Shunammite be given to Adoniyahu your brother as a wife.' Radak addresses a grammatical nicety — the masculine verb yutan applied to a feminine subject — and explains that the verb attaches to the abstract gift rather than to Avishag herself.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ַ֩עַן֩ הַמ֌ֶ֚לֶךְ שְׁלֹמֹ֜ה וַי֌ֹ֣אמֶך לְא֎מ֌֗וֹ וְל֞מ֞ה֩ אַ֚ת֌ְ שֹׁאֶ֜לֶת אֶת֟אֲב֎ישַׁրג הַשׁ֌ֻ֜נַמ֌֎ית֙ לַאֲדֹ֣נ֎י֌֞֔הו֌ וְשַׁ֜אֲל֎י֟לוֹ֙ אֶת֟הַמ֌ְלו֌כ֞֔ה כ֌֎֛י ה֥ו֌א א־ח֖֮י הַג֌֞ד֣וֹל מ֎מ֌ֶ֑נ֌֎י וְלוֹ֙ ו֌לְאֶבְי֞ת֣֞ך הַכ֌ֹהֵ֔ן ו֌לְיוֹא֖֞ב ב֌ֶן֟׊ְךו֌י֞֜ה׃ {×€}

English:

The king replied to his mother, “Why request Abishag the Shunammite for Adonijah? Request the kingship for him! For he is my older brother, and the priest Abiathar and Joab son of Zeruiah are on his side.”gand the priest Abiathar and Joab son of Zeruiah are on his side Lit. “And for him and for Abiathar and for Joab son of Zeruiah.” Meaning of Heb. uncertain.

Shlomo's piercing reply: 'why do you ask Avishag the Shunammite for Adoniyahu? Ask the kingship for him! For he is my older brother — and Evyatar the priest and Yoav son of Tzeruyah are with him.' Rashi explains that taking a king's attendant was the conventional act of claiming his throne (cf. II Shmuel 16:21-22; II Shmuel 3:7); Metzudat David and Radak add that Shlomo names the standing coalition (Evyatar, Yoav) to expose the request as a continuing conspiracy.
ךש׎יRashi
וְשַׁאֲל֎י לוֹ אֶת הַמ֌ְלו֌כ֞ה. מ֎ש֌ֶׁי֌֎שְׁת֌ַמ֌ֵשׁ ב֌ְשַׁךְב֎יטוֹ שֶׁל מֶלֶךְ, הו֌א ת֌ְח֎ל֌ַת הַש֌ְׂך֞ך֞ה.
Ask that the kingdom be given to him. From the moment the scepter of the king is used, that is the beginning of authority.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌֎שׁ֌֞בַע֙ הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֔ה ב֌ַיהֹו֖֞ה לֵאמֹ֑ך כ֌ֹ֣ה יַ֜עֲשֶׂה֟ל֌֎րי אֱלֹה֎ים֙ וְכֹ֣ה יוֹס֎֔יף כ֌֎֣י בְנַ׀ְשׁ֔וֹ ד֌֎ב֌ֶך֙ אֲדֹ֣נ֎י֌֞֔הו֌ אֶת֟הַד֌֞ב֖֞ך הַז֌ֶ֜ה׃

English:

Thereupon, King Solomon swore by GOD, saying, “So may God do to me and even more, if broaching this matter does not cost Adonijah his life!

Shlomo swears by the Lord: 'so may God do to me, and so may He add, if Adoniyahu has not spoken this word against his own life.' Metzudat David explains the elliptical oath formula and reads bnafsho as 'at the cost of his life' — the conditional 'if wickedness is found in him, he shall die' from chapter 1:52 is now activated.

׀סוק כ׮ד · Verse 24

Hebrew:

וְעַת֌֞֗ה חַי֟יְהֹו֞ה֙ אֲשֶׁ֣ך הֱכ֎ינַ֗נ֎י (ויושיביני) [וַי֌֜וֹשׁ֎יבַ֙נ֎י֙] עַל֟כ֌֎ס֌ֵא֙ ד֌֞ו֎֣ד א־ב֮֔י וַאֲשֶׁ֧ך ע֞שׂ֞ה֟ל֎֛י ב֌ַ֖י֎ת כ֌ַאֲשֶׁ֣ך ד֌֎ב֌ֵ֑ך כ֌֎֣י הַי֌֔וֹם יו֌מַ֖ת אֲדֹנ֎י֌֞֜הו֌׃

English:

Now, as GOD lives, who has established me and set me on the throne of my father David and who has provided himhhim Heb. “me.” with a house, as he promised, Adonijah shall be put to death this very day!”

'And now, as the Lord lives who has established me and seated me on the throne of Dovid my father, and who has made me a house as He spoke — today Adoniyahu shall be put to death.' Rashi reads 'made me a house' as Natan's prophecy of the Davidic dynasty, with Metzudat David and Radak concurring that bayit here means the royal house — Shlomo's first explicit invocation of the Davidic covenant in his own person, the dynastic promise of II Shmuel 7 standing behind the verdict.
ךש׎יRashi
ע֞שׂ֞ה ל֮י ב֌ַי֎ת. ב֌ֵית הַמ֌ְלו֌כ֞ה, כ֌ַאֲשֶׁך ד֌֎ב֌ֵך ב֌ְיַד נ֞ת֞ן.
And Who has made me a [royal] house. A house of royalty as he had spoken through Noson.

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌֎שְׁלַח֙ הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֔ה ב֌ְיַ֖ד ב֌ְנ֞י֣֞הו֌ בֶן֟יְהוֹי֞ד֑֞ע וַי֌֎׀ְג֌ַע֟ב֌֖וֹ וַי֌֞מֹ֜ת׃ {ס}        

English:

And Solomon instructed Benaiah son of Jehoiada, who struck AdonijahiAdonijah Heb. “him.” down; and so he died.

And King Shlomo sent by the hand of Benayahu son of Yehoyada, who fell upon him and he died. Metzudat David and Radak both address why Benayahu, a kohen, was permitted this act — Metzudat David says he withdrew before the soul departed; Radak adds that executing the king's judgment is itself a mitzvah that overrides the priestly purity prohibition, the same ground on which a kohen may fight in a milchemet mitzvah.

׀סוק כ׮ו · Verse 26

Hebrew:

ו֌לְאֶבְי֞ת֚֞ך הַכ֌ֹהֵ֜ן א֞מַ֣ך הַמ֌ֶ֗לֶךְ עֲנ֞תֹת֙ לֵ֣ךְ עַל֟שׂ֞דֶ֔יך֞ כ֌֎֛י א֎֥ישׁ מ֖֞וֶת א֑֞ת֌֞ה ו֌בַי֌֚וֹם הַז֌ֶ֜ה לֹ֣א אֲמ֎יתֶ֗ך֞ כ֌֎֜י֟נ֞שׂ֞֜את֞ אֶת֟אֲך֚וֹן אֲדֹנ֞րי יֱהֹו֎ה֙ ל֎׀ְנֵי֙ ד֌֞ו֎֣ד א־ב֮֔י וְכ֎֣י ה֎תְעַנ֌֎֔ית֞ ב֌ְכֹ֥ל אֲשֶׁ֜ך֟ה֎תְעַנ֌֖֞ה א֞ב֎֜י׃

English:

To the priest Abiathar, the king said, “Go to your estate at Anathoth! You deserve to die, but I shall not put you to death at this time, because you carried the Ark of my Sovereign GOD before my father David and because you shared all the hardships that my father endured.”

Shlomo banishes Evyatar to his ancestral lands at Anatot for his complicity in the Adoniyahu coup but spares his life. Rashi and Radak emphasize that Evyatar's life is preserved on Dovid's account — a chesed-debt for his loyalty in carrying the Ark during the Avshalom rebellion (II Shmuel 15:24-29) and sharing in Dovid's wilderness sufferings — but his priestly office is forfeit because rebellion against the throne carries the death penalty.
ךש׎יRashi
עֲנ֞תֹת לֵךְ. מ֎ש֌ׁ֞ם ה־י־ה. כ֌֎י א֎ישׁ מ֞וֶת א֞ת֌֞ה. שֶׁמ֌֞ךַדְת֌֞ ב֌ְמַלְכו֌ת א־ב֮י ב֌֎הְיוֹתְך֞ ע֎ם אֲדוֹנ֎י֌֞הו֌, לְהַמְל֎יכוֹ שֶׁל֌ֹא מ֎ד֌ַעְת֌וֹ. כ֌֎י נ֞שׂ֞את֞ אֶת אֲךוֹן. ב֌֎בְךֹחַ א־ב֮י מ֎׀֌ְנֵי אַבְשׁ֞לוֹם. וְכ֮י ה֎תְעַנ֌֎ית֞. ע֎מ֌וֹ ב֌ְאוֹת֞ה֌ הַ׊֌֞ך֞ה, שֶׁנ֌ֶאֱמַך: כ֌֎י א֞מְךו֌ ה֞ע֞ם ך֞עֵב וְע֞יֵף וְ׊֞מֵא ב֌ַמ֌֎דְב֌֞ך.
Go to Anosos. He was from there. For you are deserving of death. Because you rebelled against the kingdom of my father when you were with Adoniyahu, to appoint him king without his [i.e., my father's] knowledge. Because you carried the Ark. When my father was escaping from Avsholom. And because you suffered. With him in that very same affliction, as it is stated, "for they said, 'the people are hungry and weary and thirsty; in the wilderness.'"13II Shmuel 17:29.

׀סוק כ׮ז · Verse 27

Hebrew:

וַיְג֞րךֶשׁ שְׁלֹמֹה֙ אֶת֟אֶבְי֞ת֞֔ך מ֎֜הְי֥וֹת כ֌ֹהֵ֖ן לַיהֹו֑֞ה לְמַל֌ֵא֙ אֶת֟ד֌ְבַ֣ך יְהֹו֞֔ה אֲשֶׁ֥ך ד֌֎ב֌ֶ֛ך עַל֟ב֌ֵ֥ית עֵל֎֖י ב֌ְשׁ֎לֹ֜ה׃ {×€}

English:

So Solomon dismissed Abiathar from his office of priest of GOD—thus fulfilling what GOD had spoken at Shilohjwhat GOD had spoken at Shiloh Cf. 1 Sam. 3.14. regarding the house of Eli.

Shlomo's removal of Evyatar from the kohen gadol office fulfills the ancient prophecy spoken against the house of Eli at Shilo. Rashi and Radak make explicit the long-deferred divine word — Eli had been told (I Shmuel 2:30-36) that no elder would arise in his line and that his descendants would be reduced to seeking lesser priestly positions. Evyatar, a great-great-grandson of Eli, is the point at which this prophecy spoken across two and a half centuries earlier comes to completion, just as the new Beit HaMikdash is about to be built.
ךש׎יRashi
אֶת אֲשֶׁך ד֌֎ב֌ֶך עַל ב֌ֵית עֵל֎י. וַהֲק֎ימֹת֎י ל֮י כ֌ֹהֵן נֶאֱמ֞ן וְגוֹ', וְה֎ב֌ַטְת֌֞ ׊ַך מ֞עוֹן וְגוֹ', ו֌מ֎ש֌ֶׁח֞ךְב֞ה שׁ֎ילֹה, לֹא ה־י־ה ב֌ַי֎ת ח֞שׁו֌ב לַעֲבוֹד֞ה לְהַק֌֞ב֌֞"ה, וְעַת֌֞ה כ֌ְשֶׁי֌֎ב֌֞נֶה ב֌ֵית הַב֌ְח֎יך֞ה, מ֎ל֌ֵא הַק֌֞ב֌֞"ה אֶת ד֌ְב֞ךוֹ לְג֞ךֵשׁ אֶת ב֌ְנֵי עֵל֎י.
That He had spoken concerning the house of Eili. [As it is stated,] "And I will appoint for Myself a faithful kohein,"14I Shmuel 2:35. [and] "and you will see a rival in My dwelling place, etc."15Ibid. 2:32. Once [the Tabernacle at] Shilo was destroyed, there was no house worthy of service to the Holy One Blessed Is He, but now that the Beis Hamikdosh will be built, the Holy One Blessed Is He, fulfilled His word to banish Eili's descendants.16Evyosor was Eili's great great grandson. See I Shmuel 14:3, 22:20.

׀סוק כ׮ח · Verse 28

Hebrew:

וְהַשׁ֌ְמֻע֞ה֙ ב֌֣֞א֞ה עַד֟יוֹא֞֔ב כ֌֎֣י יוֹא֞֗ב נ־ט־ה֙ אַחֲךֵ֣י אֲדֹנ֎י֌֞֔ה וְאַחֲךֵ֥י אַבְשׁ֞ל֖וֹם לֹ֣א נ־ט־֑ה וַי֌֞րנׇס יוֹא֞ב֙ אֶל֟אֹ֣הֶל יְהֹו֞֔ה וַ֜י֌ַחֲזֵ֖ק ב֌ְקַךְנ֥וֹת הַמ֌֎זְב֌ֵ֜חַ׃

English:

When the news reached Joab, he fled to the Tent of GOD and grasped the horns of the altar—for Joab had sided with Adonijah, though he had not sided with Absalom.

Hearing of Adoniyahu's execution and Evyatar's banishment, Yoav flees to the Tent of the Lord and grasps the horns of the altar in a desperate bid for asylum. Metzudat David and Radak read the parenthetical 'though he had not inclined after Avshalom' as the bitter irony of Yoav's career — having stayed loyal to Dovid in the larger rebellion that nearly toppled the kingdom, he forfeited his life by joining the smaller and more obviously doomed coup of Adoniyahu, against whom Dovid's known wishes for Shlomo were already plain.
ךש׎יRashi
וְהַש֌ְׁמֻע֞ה ב֌֞א֞ה עַד יוֹא֞ב. שְׁמו֌עַת מ֎׊ְוַת ד֌֞ו֎ד שֶׁ׊֌֎ו֌֞ה לְה֞ךְגוֹ, וְי֞דַע שֶׁש֌ְׁלֹמֹה שׂוֹנְאוֹ. כ֌֎י יוֹא֞ב נ־ט־ה אַחֲךֵי אֲדֹנ֎י֌֞ה וְאַחֲךֵי אַבְשׁ֞לוֹם לֹא נ־ט־ה. סוֹף ד֌֞ב֞ך, אֲב֞ל ב֌֎קֵשׁ ל֎נְטוֹת, אֶל֌֞א נ֎תְי֞ךֵא שֶׁעֲדַי֎ן לַחְלו֌ח֎ית שֶׁל ד֌֞ו֎ד קַי֌ֶמֶת.
And the report reached Yoav. The report of Dovid's charge, that he had commanded to kill him, and he knew that Shlomo hated him.17That is why Yoav feared for his life. Alternatively, he heard of Adoniyahu's death and of Evyosor's banishment.—Radak For Yoav had sided with Adoniyah, but he had not sided with Avsholom. At the end of the matter; however, he did seek to turn after him, but he was fearful that trace of Dovid['s might] was still present.

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌ֻג֌ַ֞ד לַמ֌ֶ֣לֶךְ שְׁלֹמֹ֗ה כ֌֎֣י נ֞րס יוֹא֞ב֙ אֶל֟אֹ֣הֶל יְהֹו֞֔ה וְה֎נ֌ֵ֖ה אֵ֣׊ֶל הַמ֌֎זְב֌ֵ֑חַ וַי֌֎שְׁלַ֚ח שְׁלֹמֹ֜ה אֶת֟ב֌ְנ֞י֧֞הו֌ בֶן֟יְהוֹי֞ד֛֞ע לֵאמֹ֖ך לֵ֥ךְ ׀֌ְגַע֟ב֌֜וֹ׃

English:

King Solomon was told that Joab had fled to the Tent of GOD and that he was there by the altar; so Solomon sent Benaiah son of Jehoiada, saying, “Go and strike him down.”

Told that Yoav has fled to the Tent and is beside the altar, Shlomo dispatches Benayahu son of Yehoyada with the order 'go, fall upon him.' The king's choice of Benayahu — the loyal officer of the new regime rather than any altar-respecting priest — signals from the outset that this asylum-protection will not be honored. Radak, citing Chazal, notes that Yoav's grasp of the altar was itself a misreading: the altar gave refuge only to an unintentional killer, and only on the roof, not at the horns.

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌֞בֹ֚א בְנ֞י֞֜הו֌ אֶל֟אֹ֣הֶל יְהֹו֞֗ה וַי֌ֹ֚אמֶך אֵל֞֜יו כ֌ֹ֜ה֟א֞מַրך הַמ֌ֶ֙לֶךְ֙ ׊ֵ֔א וַי֌ֹ֥אמֶ֜ך ׀ לֹ֖א כ֌֎֣י ×€Ö¹Ö£×” א֞מ֑ו֌ת וַי֌֚֞שֶׁב ב֌ְנ֞י֞րהו֌ אֶת֟הַמ֌ֶ֙לֶךְ֙ ד֌֞ב֣֞ך לֵאמֹ֔ך כ֌ֹ֜ה֟ד֎ב֌ֶ֥ך יוֹא֖֞ב וְכֹ֥ה ע֞נ֞֜נ֎י׃

English:

Benaiah went to the Tent of GOD and said to him, “Thus said the king: Come out!” “No!” he replied; “I will die here.” Benaiah reported back to the king that Joab had answered thus and thus,

Benayahu arrives at the Tent and conveys the king's order to come out, but Yoav refuses, declaring 'no, but I will die here.' Rashi and Radak read Yoav's choice — to die at the altar rather than walk out to face execution — as the calculated act of a man hoping to force the new king either to violate the sanctity of the Tent or to spare him. Rashi adds the aggadic dimension: Yoav also sought to shift Dovid's old curses (II Shmuel 3:29) onto Shlomo's shoulders before consenting to die.
ךש׎יRashi
וַי֌ֹאמֶך לֹא. שְׁת֌ַי֎ם לֹא אֲקַב֌ֵל ע֞לַי, קְל֞לוֹת שֶׁק֌֎לְלַנ֎י ד֌֞ו֎ד א־ב֮יך־ ב֌ְמ֎יתַת אַבְנֵך: י֞חו֌לו֌ עַל ךֹאשׁ יוֹא֞ב, יְקַב֌ְלֵם שְׁלֹמֹה ע֞ל֞יו, וְאַחַך כ֌֞ךְ אֵ׊ֵא.
And he said, "No." Two [punishments] I will not accept upon myself. The curses that your father Dovid cursed me at the death of Avner, as it is stated, "They shall fall upon the head of Yo'av."18II Shmuel 3:29. let Shlomo accept them upon himself, and afterward I will go.

׀סוק ל׮א · Verse 31

Hebrew:

וַי֌ֹ֧אמֶך ל֣וֹ הַמ֌ֶ֗לֶךְ עֲשֵׂה֙ כ֌ַאֲשֶׁ֣ך ד֌֎ב֌ֶ֔ך ו֌׀ְגַע֟ב֌֖וֹ ו֌קְבַךְת֌֑וֹ וַהֲס֎יךֹ֣ת֞ ׀ ד֌ְמֵ֣י ח֎נ֌֞֗ם אֲשֶׁך֙ שׁ֞׀ַ֣ךְ יוֹא֞֔ב מֵע֞לַ֕י ו֌מֵעַ֖ל ב֌ֵ֥ית א֞ב֎֜י׃

English:

and the king said, “Do just as he said; strike him down and bury him, and remove guilt from me and my father’s house for the blood of the innocent that Joab has shed.

Shlomo orders Benayahu to do exactly as Yoav said — strike him down at the altar and bury him — and to remove the innocent blood Yoav shed from the Davidic house. Rashi reads Shlomo's 'do as he said' as accepting onto himself Dovid's old curses against Yoav (II Shmuel 3:29), with the result that those curses surfaced over generations in the Davidic line. Radak grounds the legal ruling in Shemot 21:14 ('from My altar you shall take him to die'), while Metzudat David adds that Shlomo's directive to bury Yoav is meant honorably given his rank as commander.
ךש׎יRashi
עֲשֵׂה כ֌ַאֲשֶׁך ד֌֎ב֌ֶך. אֲנ֎י מְקַב֌ְל֞ם ע֞לַי, לְכ־ךְ נ֎דְב֌ְקו֌ כ֌֞ל אֵל֌ֶה ב֌ְזֶךַע ד֌֞ו֎ד, עֻז֌֎י֌֞ה ה־י־ה מְ׊ֹך֞ע, א֞ס֞א מַחֲז֎יק ב֌ַ׀֌ֶלֶךְ, יְהוֹי֞ק֎ים נ֞׀ַל ב֌ַחֶךֶב, וַחֲסַך לֶחֶם ׊֎דְק֎י֌֞הו֌.
Do as he said. I accept them [i.e., the curses] upon myself. Therefore, all these became attached to Dovid's offspring. Uziyah became [a] leper,19II Divrei Hayomim 26:19. Assa leaned on a staff,20See II Shmuel 3:29 and I Melochim 15:23. Yehoyakim died by the sword,21See Yirmiyahu 22:19. and Tzidkiyahu lacked bread.22See II Melochim 25:30.

׀סוק ל׮ב · Verse 32

Hebrew:

וְהֵשׁ֎יב֩ יְהֹו֚֞ה אֶת֟ד֌֞מ֜וֹ עַל֟ךֹאשׁ֗וֹ אֲשֶׁ֣ך ׀֌֞גַ֣ע ב֌֎שְׁנֵ֜י֟אֲ֠נ֞שׁ֎֠ים ׊ַד֌֎ק֎֚ים וְטֹב֎րים מ֎מ֌ֶ֙נ֌ו֌֙ וַי֌ַהַךְגֵ֣ם ב֌ַחֶ֔ךֶב וְא֞ב֎֥י ד־ו֖֮ד לֹ֣א י֞ד֑֞ע אֶת֟אַבְנֵրך ב֌ֶן֟נֵך֙ שַׂך֟׊ְב֣֞א י֎שְׂך֞אֵ֔ל וְאֶת֟עֲמ֞שׂ֥֞א בֶן֟יֶ֖תֶך שַׂך֟׊ְב֥֞א יְהו֌ד֞֜ה׃

English:

Thus GOD will bring his blood guilt down upon his own head, because, unbeknown to my father, he struck down with the sword two men more righteous and honorable than he—Abner son of Ner, the army commander of Israel, and Amasa son of Jether, the army commander of Judah.

Shlomo articulates the juridical basis for the sentence: the Lord will return Yoav's blood upon his own head because he fell upon two men more righteous than himself — Avner the commander of Israel and Amasa the commander of Yehuda — and killed them with the sword while Dovid did not know. Radak emphasizes that the sentence rests on a specifically judicial finding: Yoav's two killings were acts of murder against unsuspecting commanders during peacetime, not acts of war. Metzudat David adds that 've-avi Dovid lo yada' clears Dovid of any complicity, securing both the legal ruling and the moral record.

׀סוק ל׮ג · Verse 33

Hebrew:

וְשׁ֞րבו֌ דְמֵיהֶם֙ ב֌ְךֹ֣אשׁ יוֹא֞֔ב ו֌בְךֹ֥אשׁ זַךְע֖וֹ לְעֹל֑֞ם ו֌לְד֞ו֎֡ד ו֌֠לְזַךְע֠וֹ ו֌לְבֵית֚וֹ ו֌לְכ֎סְא֜וֹ י֎הְיֶ֥ה שׁ֞ל֛וֹם עַד֟עוֹל֖֞ם מֵע֎֥ם יְהֹו֞֜ה׃

English:

May the guilt for their blood come down upon the head of Joab and his descendants forever, and may good fortune from GOD be granted forever to David and his descendants, his house and his throne.”

The blood-guilt of Avner and Amasa shall return upon Yoav's head and upon his descendants forever, but for Dovid and his line and his throne there shall be peace from the Lord forever. Metzudat David and Radak read this as Shlomo formally severing the blood-guilt from the Davidic dynasty — the chapter's juridical work is also covenantal, clearing the throne to receive the dynastic promise unblemished. Radak adds the pointed parallel to Dovid's own curse on Yoav (II Shmuel 3:29), which here finds its inheritable form.

׀סוק ל׮ד · Verse 34

Hebrew:

וַי֌ַ֗עַל ב֌ְנ֞י֞֙הו֌֙ ב֌ֶן֟יְה֣וֹי֞ד֞֔ע וַי֌֎׀ְג֌ַע֟ב֌֖וֹ וַיְמ֎תֵ֑הו֌ וַי֌֎ק֌֞בֵ֥ך ב֌ְבֵית֖וֹ ב֌ַמ֌֎דְב֌֞֜ך׃

English:

So Benaiah son of Jehoiada went up and struck him down. And he was buried at his home in the wilderness.

Benayahu goes up to the Tent, strikes Yoav down, and buries him at his own house in the wilderness. Rashi and Metzudat David note the irony — and the praise — embedded in the burial site: the warrior who terrorized two armies is buried not in the City of Dovid like the king he served but at his private estate in the Yehuda wilderness, his house called 'midbar' because (per Chazal) it was open to the poor as the wilderness is open to all. Radak preserves an alternate reading: it was a remote pastoral estate where his flocks grazed, but also a house notably free of stolen property like the wilderness itself.
ךש׎יRashi
ב֌ְבֵיתוֹ ב֌ַמ֌֎דְב֌֞ך. שֶׁה֞י֞ה ב֌ֵיתוֹ הֶ׀ְקֵך כ֌ַמ֌֎דְב֌֞ך, לַעֲנ֎י֌֎ים.
In his own house in the wilderness. For his home was unrestricted as a wilderness, to [help] the needy.23See Rashi in Maseches Sanhedrin 49a. Alternatively, Yoav had a house in the wilderness where his shepherds stayed when they were out with the sheep, or Yoav house was free of stolen property just like the wilderness.—Radak.

׀סוק ל׮ה · Verse 35

Hebrew:

וַי֌֎ת֌ֵ֚ן הַמ֌ֶ֜לֶךְ אֶת֟ב֌ְנ֞י֧֞הו֌ בֶן֟יְהוֹי֞ד֛֞ע ת֌ַחְת֌֖֞יו עַל֟הַ׊֌֞ב֑֞א וְאֶת֟׊֞דրוֹק הַכ֌ֹהֵן֙ נ֞תַ֣ן הַמ֌ֶ֔לֶךְ ת֌ַ֖חַת אֶבְי֞ת֞֜ך׃

English:

In his place, the king appointed Benaiah son of Jehoiada over the army, and in place of Abiathar, the king appointed the priest Zadok.

Shlomo formally installs Benayahu son of Yehoyada as commander of the army in Yoav's place and Tzadok as kohen gadol in Evyatar's place. Metzudat David glosses 'tachat Evyatar' as Tzadok now serving in his stead in the high priesthood — completing the chapter's structural pivot. The senior coalition that backed Adoniyahu (Yoav and Evyatar) has been replaced by the loyalist coalition that crowned Shlomo (Benayahu and Tzadok), formalizing the new regime.

׀סוק ל׮ו · Verse 36

Hebrew:

וַי֌֎שְׁלַրח הַמ֌ֶ֙לֶךְ֙ וַי֌֎קְך֣֞א לְשׁ֎מְע֎֔י וַי֌ֹ֣אמֶך ל֗וֹ ב֌ְ֜נֵה֟לְך֥֞ בַ֙י֎ת֙ ב֌֎יך֣ו֌שׁ֞לַ֔͏֎ם וְי֞שַׁבְת֌֖֞ שׁ֑֞ם וְלֹא֟תֵ׊ֵ֥א מ֎שׁ֌֖֞ם א֥֞נֶה ו֞א֞֜נ֞ה׃

English:

Then the king summoned Shimei and said to him, “Build yourself a house in Jerusalem and stay there—do not ever go out from there anywhere else.

The king sends and calls Shimi and instructs him to build a house in Yerushalayim and dwell there, never going out anywhere. Metzudat David and Radak read Shlomo's solution as a measured suspended sentence: the dangerous Benyaminite is brought under the king's eye in the capital rather than executed outright, with Rashi noting the design is to keep him accessible should he provide grounds for a capital offense.
ךש׎יRashi
וְלֹא תֵ׊ֵא מ֎ש֌ׁ֞ם. כ֌ְדֵי שֶׁי֌ְהֵא מ֞׊ו֌י לוֹ, וְל֎מְ׊ֹא לוֹ חֵטְא מ֞וֶת.
You must never go out from there. In order that he be accessible to him and that he might find him guilty of a capital sin.

׀סוק ל׮ז · Verse 37

Hebrew:

וְה֞י֣֞ה ׀ ב֌ְי֣וֹם ׊ֵאתְך֞֗ וְע֞֜בַךְת֌֞֙ אֶת֟נַ֣חַל ק֎דְך֔וֹן י֞דֹ֥עַ ת֌ֵדַ֖ע כ֌֎֣י מ֣וֹת ת֌֞מ֑ו֌ת ד֌֞מְך֖֞ י֎הְיֶ֥ה בְךֹאשֶׁ֜ך֞׃

English:

On the very day that you go out and cross the Wadi Kidron, you can be sure that you will die; your blood shall be on your own head.”

Shlomo specifies the trigger: on the day Shimi crosses the Wadi Kidron he shall surely die, his blood upon his own head. Rashi notes that Kidron is the precise eastern boundary of Yerushalayim; crossing it is a marked, observable act that places responsibility for any execution squarely on Shimi himself.

׀סוק ל׮ח · Verse 38

Hebrew:

וַי֌ֹ֚אמֶך שׁ֎מְע֎րי לַמ֌ֶ֙לֶךְ֙ ט֣וֹב הַד֌֞ב֞֔ך כ֌ַאֲשֶׁրך ד֌֎ב֌ֶך֙ אֲדֹנ֎֣י הַמ֌ֶ֔לֶךְ כ֌ֵ֖ן יַעֲשֶׂ֣ה עַבְד֌ֶ֑ך֞ וַי֌ֵ֧שֶׁב שׁ֎מְע֎֛י ב֌֎יךו֌שׁ֞לַ֖͏֎ם י֞מ֎֥ים ךַב֌֎֜ים׃ {ס}        

English:

“That is fair,” said Shimei to the king, “your servant will do just as my lord the king has spoken.” And for a long time, Shimei remained in Jerusalem.

Shimi accepts the terms — 'the matter is good' — and dwells in Yerushalayim many days. Metzudat David reads his grateful acceptance as the chapter's quiet irony: the man who once cursed Dovid for shedding the blood of the house of Shaul receives life from Dovid's son and immediately swears the very oath he will eventually violate.

׀סוק ל׮ט · Verse 39

Hebrew:

וַיְה֎֗י מ֎ק֌ֵץ֙ שׁ֞לֹ֣שׁ שׁ֞נ֎֔ים וַי֌֎בְךְחրו֌ שְׁנֵ֜י֟עֲב֞ד֎ים֙ לְשׁ֎מְע֎֔י אֶל֟א֞כ֎֥ישׁ ב֌ֶ֜ן֟מַעֲכ֖֞ה מֶ֣לֶךְ ג֌ַ֑ת וַי֌ַג֌֎րידו֌ לְשׁ֎מְע֎י֙ לֵאמֹ֔ך ה֎נ֌ֵ֥ה עֲב֞דֶ֖יך֞ ב֌ְגַ֜ת׃

English:

Three years later, two slaves of Shimei ran away to King Achish son of Maacah of Gath. Shimei was told, “Your slaves are in Gath.”

׀סוק מ׳ · Verse 40

Hebrew:

וַי֌֣֞קׇם שׁ֎מְע֎֗י וַ֜י֌ַחֲבֹשׁ֙ אֶת֟חֲמֹך֔וֹ וַי֌ֵրלֶךְ ג֌ַ֙ת֞ה֙ אֶל֟א֞כ֎֔ישׁ לְבַק֌ֵ֖שׁ אֶת֟עֲב֞ד֑֞יו וַי֌ֵ֣לֶךְ שׁ֎מְע֎֔י וַי֌֞בֵ֥א אֶת֟עֲב֞ד֖֞יו מ֎ג֌ַ֜ת׃ {ס}        

English:

Shimei thereupon saddled his donkey and went to Achish in Gath to claim his slaves; and Shimei returned from Gath with his slaves.

Shimi rises, saddles his donkey, rides to Achish in Gat to recover his runaway slaves, and brings them back. Metzudat David notes that Shimi's choice was avoidable: the king's oath bound him to Yerushalayim regardless of any private commercial loss, and the act of mounting up to recover slaves over an oath-bound life is the chapter's measure of his judgment.

׀סוק מ׮א · Verse 41

Hebrew:

וַי֌ֻג֌ַ֖ד ל֎שְׁלֹמֹ֑ה כ֌֎י֟ה֞לַ֚ךְ שׁ֎מְע֎֧י מ֎יךו֌שׁ֞לַ֛͏֎ם ג֌ַ֖ת וַי֌֞שֹׁ֜ב׃

English:

Solomon was told that Shimei had gone from Jerusalem to Gath and back,

׀סוק מ׮ב · Verse 42

Hebrew:

וַי֌֎שְׁלַ֚ח הַמ֌ֶ֜לֶךְ וַי֌֎קְך֣֞א לְשׁ֎מְע֎֗י וַי֌ֹ֚אמֶך אֵל֞֜יו הֲל֧וֹא ה֎שְׁב֌ַעְת֌֎֣יך֞ בַיהֹו֞֗ה ו֞א֞ע֎րד ב֌ְך֞֙ לֵאמֹ֔ך ב֌ְי֣וֹם ׊ֵאתְך֞֗ וְה֞֜לַכְת֌֞֙ א֣֞נֶה ו־א־֔נ־ה י֞דֹ֥עַ ת֌ֵדַ֖ע כ֌֎֣י מ֣וֹת ת֌֞מ֑ו֌ת וַת֌ֹ֧אמֶך אֵלַ֛י ט֥וֹב הַד֌֞ב֖֞ך שׁ֞מ֞֜עְת֌֎י׃

English:

and the king summoned Shimei and said to him, “Did I not adjure you by GOD and warn you, ‘On the very day that you leave and go anywhere else, you can be sure that you will die,’ and did you not say to me, ‘It is fair; I accept’?

The king summons Shimi and recites the oath verbatim: did I not adjure you by the Lord and warn you that on the day you go out anywhere you would surely die — and did you not say 'the matter is good, I have heard'? Metzudat David emphasizes that Shlomo's question is judicial: the verbatim recitation of the oath's terms confirms the violation is uncontested.
ךש׎יRashi
ו֞א֞ע֎ד ב֌ְך֞. לְשׁוֹן הַתְך֞א֞ה.
And forewarned you. An expression referring to a [legal] warning.24A warning given to an offender before he or she commits the offense.

׀סוק מ׮ג · Verse 43

Hebrew:

ו֌מַד֌֕ו֌עַ לֹ֣א שׁ֞מַ֔ךְת֌֞ אֵ֖ת שְׁבֻעַ֣ת יְהֹו֑֞ה וְאֶת֟הַמ֌֎׊ְו֖֞ה אֲשֶׁך֟׊֎ו֌֎֥ית֎י ע֞לֶ֜יך֞׃

English:

Why did you not abide by the oath before GOD and by the orders that I gave you?”

Shlomo presses the indictment: why did you not keep the oath of the Lord and the commandment that I commanded you? Metzudat David reads the doubled formulation — oath of the Lord and royal command — as covering both the divine and the political dimensions of the breach: an offense against God and against the king.
ךש׎יRashi
אֵת שְׁבֻעַת ה'. אֲשֶׁך ה֎שְׁב֌ַעְת֌֎יך֞ ב֌ַה'.
The oath of Adonoy. Which I made you swear in the name of God.

׀סוק מ׮ד · Verse 44

Hebrew:

וַי֌ֹ֚אמֶך הַמ֌ֶ֜לֶךְ אֶל֟שׁ֎מְע֎֗י אַת֌֞րה י֞דַ֙עְת֌֞֙ אֵ֣ת כ֌ׇל֟ה֞ך֞ע֞֗ה אֲשֶׁրך י֞דַע֙ לְב֣֞בְך֞֔ אֲשֶׁ֥ך ע֞שׂ֎֖ית֞ לְד֞ו֎֣ד א־ב֑֮י וְהֵשׁ֎֧יב יְהֹו֛֞ה אֶת֟ך֞ע֞תְך֖֞ ב֌ְךֹאשֶׁ֜ך֞׃

English:

The king said further to Shimei, “You know all the wrong, which you remember very well, that you did to my father David. Now GOD brings down your wrongdoing upon your own head.

The king names the deeper grievance: 'you yourself know all the evil that your heart knows that you did to Dovid my father — and the Lord has returned your evil upon your own head.' Rashi and Radak return the chapter to its origin: Shimi's curse against Dovid on the road from Bachurim (II Shmuel 16:5-13) was the unprosecuted treason that the entire suspended sentence had held in reserve.

׀סוק מ׮ה · Verse 45

Hebrew:

וְהַמ֌ֶ֥לֶךְ שְׁלֹמֹ֖ה ב֌֞ך֑ו֌ךְ וְכ֎ס֌ֵ֣א ד־ו֮֗ד י֎הְיֶ֥ה נ֞כ֛וֹן ל֎׀ְנֵ֥י יְהֹו֖֞ה עַד֟עוֹל֞֜םￜￜ

English:

But King Solomon shall be blessed, and the throne of David shall be established before GOD forever.”

'And King Shlomo shall be blessed, and the throne of Dovid shall be established before the Lord forever.' Metzudat David reads the formula as the second half of the verse-32 logic: as the blood of Yoav's victims was severed from the Davidic line, so the curse of Shimi is now severed — the dynasty is being cleared of its juridical encumbrances chapter by chapter.

׀סוק מ׮ו · Verse 46

Hebrew:

וַיְ׊ַ֣ו הַמ֌ֶ֗לֶךְ אֶת֟ב֌ְנ֞י֞֙הו֌֙ ב֌ֶן֟יְה֣וֹי֞ד֞֔ע וַי֌ֵ׊ֵ֕א וַי֌֎׀ְג֌ַע֟ב֌֖וֹ וַי֌֞מֹ֑ת וְהַמ֌ַמְל֞כ֥֞ה נ֞כ֖וֹנ֞ה ב֌ְיַד֟שְׁלֹמֹ֜ה׃

English:

The king gave orders to Benaiah son of Jehoiada and he went out and struck ShimeikShimei Heb. “him.” down; and so he died.Thus the kingdom was secured in Solomon’s hands.

The king commands Benayahu, who goes out and strikes Shimi down — and the kingdom is firmly established in the hand of Shlomo. Metzudat David and Radak both read this closing formula as the structural completion of the succession arc that began in chapter 1: the ceremonial coronation has now been ratified by judicial consolidation, and Sefer Melakhim's first stage is complete.
ךש׎יRashi
וְהַמ֌ַמְל֞כ֞ה נ֞כוֹנ֞ה וְגוֹ'. כ֌ְלוֹמַך, לֹא נֶעֱנַשׁ עַל כ֌֞ל אֵל֌ֶה.
The kingdom was thus established, etc. I.e., he was not punished for all these [actions].

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