II Samuel 17:26-29 · Bible study
2 Samuel 17:26-29 Commentary: Provisions for a King in Flight
Hebrew · 10 what the commentators say
Meaning in one sentence
Why Gilead? Transjordan loyalty to David during Absalom's rebellion: strategic, theological, and human significance of the supplies brought by Shobi, Machir,
Research Summary
- Meaning: In the middle of civil war, three men bring supplies to David at Mahanaim, showing that God uses human generosity to sustain His anointed.
- Key words: הִגִּישׁוּ (higgishu, “they brought near”) underscores personal service; the list of goods is specific to the needs of the moment.
- Main debate: Whether “cheese of the herd” (שְׁפוֹת בָּקָר) refers to cheese or to milch cows; also whether the repeated “parched grain” in v.28 is a scribal duplication.
- Theological theme: God’s providence expressed through ordinary provision, beds, bowls, field crops, for a king who has lost everything.
- Best use: A model for preaching on practical mercy, loyalty, and trusting God to raise up helpers in crisis.
Translation Comparison
BSB Berean Standard Bible 2020
26So the Israelites and Absalom camped in the land of Gilead.
27When David came to Mahanaim, he was met by Shobi son of Nahash from Rabbah of the Ammonites, Machir son of Ammiel from Lo-debar, and Barzillai the Gileadite from Rogelim.
28They brought beds, basins, and earthen vessels, as well as wheat, barley, flour, roasted grain, beans, lentils,
29honey, curds, sheep, and cheese from the herd for David and his people to eat. For they said, “The people have become hungry, exhausted, and thirsty in the wilderness.”
WEB World English Bible 2000
26Israel and Absalom encamped in the land of Gilead.
27When David had come to Mahanaim, Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,
28brought beds, basins, earthen vessels, wheat, barley, meal, parched grain, beans, lentils, roasted grain,
29honey, butter, sheep, and cheese of the herd, for David and for the people who were with him to eat; for they said, “The people are hungry, weary, and thirsty in the wilderness.”
KJV King James Version 1769
26So Israel and Absalom pitched in the land of Gilead.
27And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo–debar, and Barzillai the Gileadite of Rogelim,
28Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,
29And honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness.
ASV American Standard Version 1901
26And Israel and Absalom encamped in the land of Gilead.
27And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim,
28brought beds, and basins, and earthen vessels, and wheat, and barley, and meal, and parched grain, and beans, and lentils, and parched pulse,
29and honey, and butter, and sheep, and cheese of the herd, for David, and for the people that were with him, to eat: for they said, The people are hungry, and weary, and thirsty, in the wilderness.
YLT Young's Literal Translation 1898
26and Israel encampeth with Absalom in the land of Gilead.
27And it cometh to pass at the coming in of David to Mahanaim, that Shobi, son of Nahash, from Rabbah of the Bene-Ammon, and Machir son of Ammiel, from Lo-Debar, and Barzillai the Gileadite, from Rogelim,
28couch, and basin, and earthen vessel, and wheat, and barley, and flour, and roasted corn , and beans, and lentiles, and roasted pulse ,
29and honey, and butter, and sheep, and cheese of kine, have brought nigh for David, and for the people who are with him to eat, for they said, `Thy people is hungry, and weary, and thirsty, in the wilderness.'
Darby Darby Bible 1890
26And Israel and Absalom encamped in the land of Gilead.
27And as soon as David came to Mahanaim, Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim,
28brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched [corn], and beans, and lentils, and parched [pulse],
29and honey, and cream, and sheep, and cheese of kine to David, and to the people that were with him, to eat; for they said, The people is hungry, and weary, and thirsty in the wilderness.
Douay-Rheims Douay-Rheims Bible 1899
26And Israel camped with Absalom in the land of Galaad.
27And when David was come to the camp, Sobi the son of Naas of Rabbath of the children of Ammon, and Machir the son of Ammihel of Lodabar and Berzellai the Galaadite of Rogelim,
28Brought him beds, and tapestry, and earthen vessels, and wheat, and barley, and meal, and parched corn, and beans, and lentils, and fried pulse,
29And honey, and butter, and sheep, and fat calves, and they gave to David and the people that were with him, to eat: for they suspected that the people were faint with hunger and thirst in the wilderness.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Samuel 17:26
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this passage shows God providing for David at his lowest moment through three wealthy Transjordanian allies. Shobi, likely a brother of deposed King Hanun (Barnes; Keil & Delitzsch), demonstrates that David's earlier kindness to Ammon now bears fruit. Machir had previously hosted Mephibosheth (2 Samuel 9:4) and now extends the same hospitality to Jonathan's friend. Barzillai the Gileadite, later described as a very old man (2 Samuel 19:32), represents loyal local aristocracy. The list of goods, beds for rest, grains and legumes for sustenance, sheep and cheese for protein, honey and butter for refreshment, addresses the exact needs of a fleeing army. Calvin and Matthew Henry read the provision as a sign that God had not abandoned David, raising up helpers even from former enemies. Jamieson-Fausset-Brown add that the inclusion of ‘honey and butter’ (or curds) points to a luxury beverage, showing the high respect paid to the king.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The core meaning is agreed upon: three Transjordanian allies supply David's exhausted force with food, bedding, and utensils at Mahanaim, demonstrating tangible loyalty and God's sustaining care.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Shobi | Shobi is an Ammonite from Rabbah, likely a son of Nahash the former king. | Some commentators (Gill) think Shobi was Hanun himself become a proselyte; others (Barnes, Keil) see him as a brother of Hanun appointed governor by David. |
| Meaning of 'cheese of the herd' | The phrase refers to a dairy product derived from cow's milk. | Barnes and the Targum read it as cheese; the Vulgate and some modern scholars (Cambridge) read it as 'milch cows' or 'fat calves,' linking it to the sheep mentioned just before. |
| Location of Rogelim | Rogelim is in the highlands of Gilead, but its exact site is unknown. | The name means 'fullers' (related to En-Rogel), suggesting it was a place where cloth was washed or fulled. |
| Repeated 'parched grain' in verse 28 | Both occurrences read 'kali' in Hebrew, meaning parched or roasted grain. | The Septuagint omits the second occurrence, and many scholars consider it a scribal duplication. Others (Keil) defend the repetition as distinguishing two forms of the same product. |
Historical & Cultural Context
The story sits in the darkest hours of Absalom's rebellion. David has fled Jerusalem barefoot and weeping (2 Samuel 15:30). Ahithophel's suicide (2 Samuel 17:23) removes David's most dangerous strategist, but the king is still a refugee on the east side of the Jordan.
Mahanaim, where David takes shelter, is a significant place. It was here that Jacob wrestled with God and named the site ‘two camps’ (Genesis 32:2). Later it became the capital of Ish-bosheth, Saul's son (2 Samuel 2:8). For David, Mahanaim is both a fortress and a reminder that God meets his servants in crisis.
Gilead, the region where Absalom's army now camps, is fertile hill country east of the Jordan, known for its pastures and agriculture (Numbers 32:1). The three men who come to David reflect the region's diversity. Shobi is an Ammonite from Rabbah, a former enemy capital. David had conquered Ammon (2 Samuel 12:26, 31) and seems to have installed Shobi as a vassal ruler. His presence shocks: an enemy shows loyalty when David's own son has turned against him. Machir, from Lo-debar (meaning ‘no pasture’), had sheltered Mephibosheth during David's rise; now he joins the fallen king. Barzillai, from Rogelim (probably meaning ‘fullers’, those who worked with cloth), represents the Gileadite aristocracy.
The supplies they bring, beds, basins, earthen vessels, wheat, barley, flour, roasted grain, beans, lentils, honey, butter (curds), sheep, and cheese, are not luxury items but the staples of Transjordanian farming. Keil & Delitzsch see this as ‘the first sign that the people had not all fallen away from David, but that some of the more distinguished men were still firm in their adherence.’ The text pauses the battle narrative to record this moment precisely because it shows God's provision arriving through human hands.
Textual Notes
The consulted sources note one significant textual variant. The Septuagint reads “ten beds with coverlets and ten bowls” for the first items in verse 28, possibly reflecting a different Hebrew Vorlage or a scribal addition. The repetition of “parched grain” (קָלִי) twice in the same verse also raised suspicion among ancient translators; the Septuagint omits the second instance. Cambridge Bible suggests this may be a dittography, while other commentators see it as referring to two different preparations of grain. No other major variants are mentioned in the supplied commentary.
Reception History
Across church history, this passage has been read as an example of faithful hospitality in times of crisis. Early Jewish commentators in the Midrash saw the three men as models of loyalty, with Barzillai especially honored for his old age and generous spirit. Christian tradition, from Chrysostom through the Reformers, often used the scene to illustrate God’s providential care, preparing a table in the wilderness for His servant. Matthew Henry (1710) highlights the contrast: David’s own son hunts him, but strangers furnish his table. In the Wesleyan tradition, the passage was taken as an encouragement to practical mercy, giving what one has, not what one wishes one had. The specificity of the gift list (beds, grain, sheep, cheese) has been used to preach against spiritualized views of love that ignore bodily needs.
Preaching This Verse
Three-point outline
- God raises help from unexpected places. Shobi the Ammonite, Machir of Lo-debar, and Barzillai the Gileadite come from backgrounds that could have been hostile: former enemy, former supporter of Saul, and wealthy landowner. God does not limit His providers to one tribe or nation.
- Past kindness returns in a crisis. David had treated Shobi's family with mercy; he had been a friend to Jonathan through Machir's hospitality. Those seeds of grace produce fruit when David is at his weakest.
- Small gifts matter when they meet real needs. The list includes basics: beds, bowls, grain, beans, sheep. Not gold or military aid, just what hungry, weary, thirsty people require. The gift is tailored to the moment.
Five-point outline
- The geography of refuge: Mahanaim as a place of safety (Jacob, Ish-bosheth, David). God prepares a shelter before the storm comes.
- The company of the loyal: Shobi, Machir, Barzillai, diverse but united in loyalty. Each one risks their own safety by aiding a fugitive king.
- The inventory of grace: Every item in verses 28, 29 answers a specific lack. Beds for weary bodies, grain for hungry stomachs, honey and curds for refreshment. The detail shows God's attention to practical needs.
- The testimony of the people: “The people are hungry, weary, and thirsty in the wilderness.” These words are spoken by the suppliers; they see the need and act. Compassion discerns and responds.
- The hope hidden in the text: Absalom camps in Gilead, David receives supplies in Mahanaim. The battle has not yet begun, but God is already laying a table in the wilderness.
Illustration hooks
- A church deacon who quietly stocks the food pantry after a natural disaster, remembering that her own family had been helped years before.
- A farm family who opens their barn to feed a displaced community after a flood, not with cash, but with hay, eggs, and firewood because that is what they have.
- An unexpected ally at work: a former rival offers support during a personal setback, surprising everyone because of a past kindness they had not forgotten.
Questions your congregation is asking
- “When I'm at my lowest, who will stand with me?”
- “Does God care about the small, practical needs of daily life, or only the big spiritual issues?”
- “What can I do with what I have, even if it's not much, when I see someone struggling?”
Leading a Discussion
This passage sits at a pivot point in the story of Absalom's rebellion. David is exhausted, his followers are drained, and the army of his son is nearby. Into that moment come three men carrying beds and food. The question for your group: what does this act of hospitality tell us about God's character and about faithful living?
Discussion questions
- Think about what the list of items includes, beds, basins, grain, beans, honey, cheese. Why do you think the narrator records the details so carefully?
- Shobi was an Ammonite, a people David had conquered. Machir had once sheltered Mephibosheth, the grandson of Saul. Barzillai was a wealthy Gileadite. What might it have cost each of them to help a deposed king?
- Read 2 Samuel 9:4 and 2 Samuel 10:1, 2. How had David's earlier actions toward Machir and the Ammonites prepared the way for this moment?
- The text says, “They said, ‘The people are hungry, weary, and thirsty in the wilderness.’” Who do you think ‘they’ refers to? What does their observation say about compassion and initiative?
- When have you seen God provide for a need through the generosity of people you least expected?
- In what ways might God be calling your group to notice and respond to the “hungry, weary, and thirsty” among you, not just physically but spiritually or emotionally?
- How does knowing that God provided for David in this specific, practical way affect the way you pray about your own needs?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 32:1 | Now the children of Reuben and the children of Gad had a very great multitude of livestock. They saw the land of Jazer, and the land of Gilead. Behold, the place was a place for livestock. |
| Numbers 32:42 | Nobah went and took Kenath and its villages, and called it Nobah, after his own name. |
| Deuteronomy 3:15 | I gave Gilead to Machir. |
| Joshua 17:1 | This was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. As for Machir the firstborn of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan. |
| I Samuel 11:1 | Then Nahash the Ammonite came up and encamped against Jabesh Gilead; and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.” |
| II Samuel 9:4 | The king said to him, “Where is he?” Ziba said to the king, “Behold, he is in the house of Machir the son of Ammiel, in Lo Debar.” |
| II Samuel 10:1 | After this, the king of the children of Ammon died, and Hanun his son reigned in his place. |
| II Samuel 10:2 | David said, “I will show kindness to Hanun the son of Nahash, as his father showed kindness to me.” So David sent by his servants to comfort him concerning his father. David’s servants came into the land of the children of Ammon. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke illuminates the passage by describing each provision through contemporary Arab and Moorish practices, showing that “beds” meant animal-skin mats, “basons” were wooden bowls, and the earthen vessels were sun-baked clay. He notes the absence of explicit mention of meat and compares the leather satchel for carrying wine, water, grain, and flour to the “Scripture bottle.”
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes the distinctive backgrounds of the three men who brought supplies to David during his exile. He notes that Shobi may have been an Ammonite governor, Machir had previously housed Mephibosheth, and Barzillai came from a priestly family that later lost its privileges. Their varied origins highlight the unexpected kindness God arranged for David.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that three men welcomed David at Mahanaim, each with a personal connection. Shobi, likely a grateful Ammonite chieftain, Machir who had cared for Jonathan's son, and Barzillai who later escorted David across the Jordan. The commentary also clarifies that the Hebrew word for butter means curdled milk, and the rare term for cheese may instead mean fat calves.
Geneva Bible Notes Reformed 1599
The Geneva notes observe that David and his weary, hungry people received generous supplies from Shobi, Machir, and Barzillai. These men provided beds, vessels, and abundant food, meeting every practical need in the wilderness.
Gill's Exposition of the Bible Baptist 1748
Gill identifies each of the three men who brought supplies to David, explaining their personal connections: Shobi was the brother of the defeated Ammonite king, repaying David's favor; Machir had cared for Mephibosheth; Barzillai was from Rogelim. He then provides a thorough list of every item brought, from beds and basins
Jamieson-Fausset-Brown Commentary Protestant 1871
Shobi, Machir, and Barzillai provided more than basic care for David and his men. The honey and cream mixed into a cool drink was a luxury item, mentioned elsewhere in Scripture as a rich refreshment, and its inclusion shows the deep honor these loyal subjects paid to their king in his distress.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch emphasize that the provisions brought by Shobi, Machir, and Barzillai were the first sign not all had abandoned David. They note Shobi's identity is uncertain: possibly an Ammonite prince or an Israelite living in Rabbah. Their commentary also defends the original Hebrew text against proposed emendations to the list of supplies.
Lange's Commentary Reformed 1857
Lange notes that Shobi, an Ammonite from Rabbah, is identified specifically to prevent the confusion that he was related to David's family. He emphasizes that David's supporters were a mixed group, including former enemies, showing God's provision through unexpected people.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the remarkable detail that in David's entire company crossing the Jordan, not a single person was lost or deserted him. None stayed behind sick or weary, and none perished during the night crossing. He sees this complete preservation as a special mark of divine care.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Shobi likely opposed the Ammonites' cruel treatment of David's messengers and was spared to rule what remained. He observes that God sometimes sends comfort from unexpected strangers, making up for the support David's own family failed to give him in the wilderness.