And 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?

And the king said, What have I to do with you, ye sons of Zeruiah? Because he curseth, and because Jehovah hath said unto him, Curse David; who then shall say, Wherefore hast thou done so?

And the king said: What have I to do with you, ye sons of Sarvia? Let him alone and let him curse: for the Lord hath bid him curse David: and who is he that shall dare say, why hath he done so?

And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, for Jehovah has said to him, Curse David! Who shall then say, Why dost thou so?

And the king saith, 'What, to me and to you, O sons of Zeruiah? for, let him revile; even because Jehovah hath said to him, Revile David; and who saith, Wherefore hast Thou done so?'

And the king said, What have I to do with you, you sons of Zeruiah? Let him go on cursing, for the Lord has said, Put a curse on David, and who then may say, Why have you done so?

And the king said: "What is it to me and to all of you, O sons of Zeruiah? Permit him, so that he may curse. For the Lord has commanded him to curse David. And who is the one who would dare to say, 'Why has he done so?' "

What have I to do - See the marginal references compare Matthew 8:29; John 2:4, and a similar complaint about the sons of Zeruiah 2-Samuel 3:39. And for a like striking incident in the life of the Son of David, see Luke 9:52-56.

Because the Lord hath said - The particle וכי vechi should be translated for if, not because. For If the Lord hath said unto him, Curse David, who shall then say, Wherefore hast thou done so!

And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath (f) said unto him, Curse David. Who shall then say, Wherefore hast thou done so?
(f) David felt that this was the judgment of God for his sin, and therefore humbles himself to his rod.

And the king said, what have I to do with you, ye sons of Zeruiah?.... It seems as if Joab, the brother of Abishai, joined with him in this request to have leave to take off the head of Shimei; and though David had to do with them as his relations, his sister's sons, and as they were generals in his army; yet in this case he would have nothing to do with them, would not take their advice, nor suffer them to take revenge on this man for his cursing him: or "what is it to me, or to you" (u)? what signifies his cursing? it will neither hurt me nor you:
so let him curse; go on cursing after this manner; do not restrain him from it, or attempt to stop his mouth: or, "for he will curse" (w); so is the textual reading; you will not be able to restrain him, for the following reason:
because the Lord hath said unto him, curse David; not by way of command, or a precept of his; for to curse the ruler of the people is contrary to the word and law of God, Exodus 22:28, nor by any operation of his spirit moving and exciting him to it; for the operations of the Spirit are to holiness, and not to sin; but by the secret providence of God ordering, directing, and overruling all circumstances relative to this affair. Shimei had conceived enmity and hatred to David; God left him to the power of this corruption in his breast, opened a way in Providence, and gave him an opportunity of exercising it on him: it was not a bare permission of God that Shimei should curse David; but it was his will, and he ordered it so in Providence, that he should do it; which action was attended with the predetermined concourse of divine Providence, so far as it was an action; though, as a sinful action, it was of Shimei, sprung from his own heart, instigated by Satan; but as a correction and chastisement of David, it was by the will, order, and appointment of God, and as such David considered it, and quietly submitted to it:
who shall then say, wherefore hast thou done so? for though Shimei might justly be blamed, and reproved for it, yet the thing itself was not to be hindered or restrained, it being according to the will and providence of God, to answer some good end with respect to David.
(u) "quid mihi et vobis", V. L. Pagninus, Montanus. (w) "quia", Moatanus.

What have I, &e. - In this matter I ask not your advice, nor will I follow it; nor do I desire you should at all concern yourselves in it. The Lord - God did not put any wickedness into Shimei's heart, for he had of himself an heart full of malignity against David; but only left him to his own wickedness; and brought David into so distressed a condition, that he might seem a proper object of his scorn. And this is ground enough for this expression, the Lord said, not by the word of his precept, but by the word of his providence, in respect whereof he is said to command the ravens, 1-Kings 17:4, and to send forth his word to senseless creatures, Psalm 147:15, Psalm 147:18. Who shall reproach God's providence for permitting this? Or, who shall restrain him from executing his just judgment against me?