TRV
Translation
King James Version
And 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 Lodebar, and Barzillai the Gileadite of Rogelim,
KJV (with Strong's)
Complete Jewish Bible
After David had arrived in Machanayim, Shovi the son of Nachash, from Rabbah of the people of 'Amon; Machir the son of 'Ammi'el from Lo-D'var and Barzillai the Gil'adi from Roglim
Berean Standard Bible
When 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.
American Standard Version
And 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,
World English Bible Messianic
When 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,
Geneva Bible (1599)
And when Dauid was come to Mahanaim, Shobi the sonne of Nahash out of Rabbah of the children of Ammon, and Machir the sonne of Ammiel out of Lo-debar, and Barzelai the Gileadite out of Rogel
Young's Literal Translation
And 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,
See on the biblical-era map
In the KJVVerse 8,477 of 31,102
Study This Verse
Commentary on 2 Samuel 17 verses 22–29
22 ¶ Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.
23 And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.
24 Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.
25 And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man's son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab's mother.
26 So Israel and Absalom pitched in the land of Gilead.
27 And 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 Lodebar, and Barzillai the Gileadite of Rogelim,
28 Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,
29 And 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.
Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, Sa2 17:22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (Sa2 2:8), David now made his head-quarters, Sa2 17:24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception.
II. The death of Ahithophel, Sa2 17:23. He died by his own hands, felo de se - a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis - in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Psa 7:15, Psa 7:16. (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (Sa2 17:13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (Sa2 17:15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Ecc 8:10.
III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, Sa2 17:24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, Sa2 17:26. Absalom made one Amasa his general (Sa2 17:25), whose father was by birth Jether, an Ishmaelite (Ch1 2:17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (Ch1 2:16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name.
IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, Sa2 17:27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (Sa2 9:4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, etc., Sa2 17:28, Sa2 17:29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–29. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 2 Samuel 17:27 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
As King David, fleeing the rebellion led by his son Absalom, arrived at Mahanaim, a city east of the Jordan River, he found himself in a state of profound vulnerability and exhaustion. In this moment of dire need, David and his loyal followers were met with an extraordinary and providential act of kindness and vital provision from three distinct individuals: Shobi, an Ammonite from Rabbah; Machir, a man from Lodebar; and Barzillai, a Gileadite from Rogelim. This verse introduces these crucial figures whose timely aid would sustain David's forces, highlighting God's faithful provision through unexpected human instruments even amidst profound betrayal and national crisis.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several effective literary devices. Juxtaposition is evident in the stark contrast between the profound betrayal David experiences from his own son, Absalom, and the unexpected, selfless loyalty displayed by Shobi, Machir, and Barzillai. This highlights the depth of David's personal suffering while simultaneously showcasing God's faithful provision through human instruments. Foreshadowing is also present, as the mere introduction of these three men in this verse subtly hints at the crucial and extensive aid they are about to provide, which is then detailed in the subsequent verses (2 Samuel 17:28-29). The naming of Barzillai, in particular, sets the stage for his significant role later in the narrative. Furthermore, there is an element of Divine Irony or Paradox in God raising up an Ammonite, a traditional enemy, to provide for His anointed king, demonstrating that God's ways of provision are not limited by human expectations or historical animosities.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse profoundly illustrates God's unwavering providence and faithfulness to His chosen king, David, even in the midst of profound personal and national crisis. Despite being betrayed by his own son and forced into exile, David experiences God's sustaining grace through the unexpected and generous actions of Shobi, Machir, and Barzillai. Their timely appearance and subsequent provisions are not mere coincidence but a testament to God's active involvement in the lives of His people, orchestrating circumstances and raising up allies to meet desperate needs. This narrative underscores that God's care extends even to the darkest valleys, often manifesting through the compassion and loyalty of others. It also highlights the stark contrast between human treachery and divine faithfulness, reminding us that while human relationships may falter, God's covenant promises endure.
REFLECTION AND APPLICATION
The account of David's arrival at Mahanaim and the immediate provision by Shobi, Machir, and Barzillai offers profound lessons for contemporary believers. In our own lives, we often face periods of intense difficulty, betrayal, or vulnerability, much like David. This passage serves as a powerful reminder that even when circumstances seem bleak and human support falters, God remains faithful and sovereign. He often chooses to meet our needs through unexpected channels and unlikely individuals, demonstrating His boundless creativity and love. We are called to cultivate a posture of trust, recognizing God's hand in every provision, no matter how it arrives. Furthermore, this narrative challenges us to consider how we can embody the spirit of Shobi, Machir, and Barzillai in our communities. Are we willing to extend costly compassion and unwavering loyalty to those in distress, even when it is inconvenient, risky, or unpopular? Being an instrument of God's provision for others—whether through practical aid, emotional support, or faithful presence—is a tangible way to live out our faith and reflect the character of God, who never abandons His own.
Questions for Reflection
FAQ
Why is it significant that an Ammonite like Shobi helped David?
Answer: The significance lies in the historical and often hostile relationship between Israel and Ammon. The Ammonites were frequently adversaries of Israel, engaging in battles and territorial disputes. For an Ammonite, especially one from the capital Rabbah, to provide substantial aid to David during his flight from his own son's rebellion is highly unusual and unexpected. This highlights God's sovereign ability to raise up help from the most unlikely sources, transcending national enmities and demonstrating that His purposes are not confined by human alliances or animosities. It also suggests that David's earlier kindness to Nahash, the father of Hanun (who later insulted David, leading to war), or perhaps to Nahash himself, may have established a bond of goodwill that extended to Shobi.
What was Mahanaim's significance, both historically and for David's situation?
Answer: Mahanaim, meaning "double camp," holds historical significance from Genesis 32:1-2, where Jacob encountered angels, signifying a place of divine encounter and protection. Later, it became a Levitical city and a city of refuge. For David, arriving at Mahanaim was crucial because it was located east of the Jordan River, providing a safe distance from Absalom's immediate pursuit in Jerusalem. It was a strategic location in Gilead where David could regroup, receive provisions, and prepare for the inevitable confrontation. Its historical association with divine encounters may also have offered a spiritual comfort to David in his time of distress, reinforcing the sense of God's presence and protection.
How does Machir's previous action of caring for Mephibosheth connect to his aid for David here?
Answer: Machir's previous action, detailed in 2 Samuel 9:4-5, where he provided a home and care for Mephibosheth (Saul's crippled grandson), demonstrates his consistent character of compassion and loyalty to David's house. Even when Saul's dynasty was out of favor, Machir showed kindness to Mephibosheth, defying political expediency. His reappearance in 2 Samuel 17:27 to aid David personally during the rebellion underscores his unwavering faithfulness. It shows that his loyalty was not merely to a position or a fleeting power, but to David and his covenant, even when the king was vulnerable and his throne was in jeopardy. Machir's actions serve as a testament to deep, consistent, and principled loyalty.
CHRIST-CENTERED FULFILLMENT
The narrative of David's flight and the unexpected provision at Mahanaim finds profound Christ-centered fulfillment. David, the anointed king, experiences the ultimate betrayal from his own son, forcing him into a desperate exile. This foreshadows the experience of Jesus, the true and greater King, who was also betrayed by one of His own (John 13:21) and abandoned by many of His closest followers in His hour of greatest need (Matthew 26:56). Just as David found refuge and provision in Mahanaim through the kindness of Shobi, Machir, and Barzillai, so too was Christ sustained by divine provision and the faithfulness of a few. In Gethsemane, an angel appeared to strengthen Him (Luke 22:43), and throughout His ministry, He was cared for by faithful women and disciples. Ultimately, Jesus' suffering and apparent abandonment led to His triumph over sin and death, establishing a kingdom that cannot be shaken. For believers, Christ is our ultimate "Mahanaim," the place of refuge and abundant provision. In Him, we find a present help in times of trouble (Hebrews 4:16) and the assurance that God will supply all our needs according to His riches in glory (Philippians 4:19). The unexpected allies who aided David point to the diverse ways God provides for His people through the body of Christ, where believers are called to be instruments of His love and provision for one another, especially in times of spiritual or physical distress.