2 Samuel 17:28
Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,
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2 Samuel 17:28-29. Brought beds, and basins, and earthen vessels — All manner of household stuff; and wheat, and barley, and flour, and corn — That is, various kinds of provision, which they now wanted. For they said, The people is hungry and weary, &c.,in the wilderness — Having been in the wilderness, where there was a total want or scarcity of provisions and all conveniences, and therefore they needed refreshment when they were come out of it, which moved these persons to bring them these things. Thus God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families. The circumstances now related were all so many happy beginnings and omens of David’s future success, and pledges of that just and humble confidence which he had placed in the divine favour and protection.

17:22-29 Ahithophel hanged himself for vexation that his counsel was not followed. That will break a proud man's heart which will not break a humble man's sleep. He thought himself in danger, concluding, that, because his counsel was not followed, Absalom's cause would fail; and to prevent a possible public execution, he does justice upon himself. Thus the breath is stopped, and the head laid low, from which nothing could be expected but mischief. Absalom chased his father. But observe how God sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families. Our King needs not our help; but he assures us, that what we do for the least of his brethren, who are sick, poor, and destitute, shall be accepted and recompensed as if done to himselfShobi's father may have been the king of the Ammonites, and Shobi appointed by David as tributary king or governor of Ammon after he took Rabbah 2 Samuel 12:29. On the other hand, Nahash may have been a common name among the Ammonites, and the Nahash of 2 Samuel 17:25 may have been of that nation.

On Machir, see the marginal reference.

Barzillai was ancestor, through a daughter, to a family of priests, who were called after him "sons of Barzillai," and who returned from captivity with Zerubbabel, but were not allowed to officiate as priests, or eat of the holy things, through defect of a proper register Ezra 2:61-63. It is likely that being wealthy they had neglected their priestly privileges, as a means of maintenance, before the captivity.

Rogelim was situated in the highlands of Gilead, but the exact situation is not known. It means "the fullers," being the plural of the word "Rogel," in "En-Rogel," 2 Samuel 17:17.

27-29. when David was come to Mahanaim—The necessities of the king and his followers were hospitably ministered to by three chiefs, whose generous loyalty is recorded with honor in the sacred narrative.

Shobi—must have been a brother of Hanun. Disapproving, probably, of that young king's outrage upon the Israelite ambassadors, he had been made governor of Ammon by David on the conquest of that country.

Machir—(See 2Sa 9:4). Supposed by some to have been a brother of Bath-sheba, and

Barzillai—a wealthy old grandee, whose great age and infirmities made his loyal devotion to the distressed monarch peculiarly affecting. The supplies they brought, which (besides beds for the weary) consisted of the staple produce of their rich lands and pastures, may be classified as follows: eatables—wheat, barley, flour, beans, lentils, sheep, and cheese; drinkables—"honey and butter" or cream, which, being mixed together, form a thin, diluted beverage, light, cool, and refreshing. Being considered a luxurious refreshment (So 4:11), the supply of it shows the high respect that was paid to David by his loyal and faithful subjects at Mahanaim.

Beds and basons, i.e. all sorts of household stuff, as well as other provisions, all which David now wanted.

Brought beds,.... For David and his men, who, fleeing from Jerusalem in haste, could bring none with them, and therefore were ill provided while in the plains of the wilderness; the Septuagint version says there were ten of them, and that they were of tapestry, wrought on both sides, and such the ancients used (z), see Proverbs 7:16; and so ten basins in the next clause:

and basins, and earthen vessels; to put their food and liquors in, and eat and drink out of, and for other services:

and wheat, and barley, and flour, and parched corn; or "kali", which was made of the above corn ground into meal, and mixed with water or milk, and eaten with honey or oil, as there was another sort made of pulse, later mentioned:

and beans, and lentiles, and parched pulse; or "kali", made of these in the above manner. Some think (a) coffee is meant, but without reason.

(z) Vid. Aristophan. in Pluto, p. 55. (a) Sterringa, Animadv. Philol. Sacr. p. 48.

{o} Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,

(o) God shows himself most liberal to his, when they seem to be utterly destitute.

28. beds, and basons] The Sept. reads “ten beds with coverlets and ten bowls.”

parched corn … parched pulse] If the text is sound, this is the right explanation: but it is strange that the same word should be twice repeated in one sentence to denote different articles. The Sept. omits the second.

Verse 28. - Beds. These would be for the women and children, and were scarcely more than rugs and small carpets. Basons; pots of metal for cooking, while the earthenware would be vessels for holding their food. Parched (corn) ... and parched (pulse); Hebrew, kali... and kali. The word includes all kinds of parched grain. The Septuagint and Syriac rightly omit it in the second place, as it is probably a mere error of some ancient copyist; but for what word it has been substituted we have no means of ascertaining. 2 Samuel 17:28When David came to Mahanaim, some of the wealthier citizens of the land to the east of the Jordan supplied the men who were with him with provisions. This is mentioned 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. Shobi, the son of Nahash or Rabbah, the capital of the Ammonites (see 2 Samuel 11:1), was possibly a son of Nahash the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (2 Samuel 10:1-2), and one of those to whom David had shown favour and kindness when Rabbah was taken. At the same time, it is also quite possible that Shobi may have been an Israelite, who was merely living in the capital of the Ammonites, which had been incorporated into the kingdom of David, as it is evident from 2 Samuel 17:25 that Nahash was not an uncommon name among the Israelites. Machir the son of Ammiel of Lodebar (see at 2 Samuel 9:4), and Barsillai of Roglim the Gileadite. Roglim was a town in Gilead, which is only mentioned once again, viz., in 2 Samuel 19:32, and of which nothing further is known. They brought "bedding, basins, earthenware, and wheat, barley, meal, and parched grains, beans, lentils and parched." The position of the verb, which is not placed between the subject and the object of the sentence, but only at the close of the whole series of objects, is certainly unusual; but this does not warrant any alteration of the text. For if we were to supply a verb before משׁכּב, as having fallen out of the text, it would be necessary, since הגּישׁוּ follows without a copula, to divide the things enumerated into two classes, so as to connect one portion of the objects with הגּישׁוּ, which is obviously unnatural. The early translators who interpolate a verb before the objects have therefore also supplied the copula w before הגּישׁוּ. There is still less ground for supplying the number 10, as having dropped out before משׁכּב and ספּות, as the lxx have done, since none of the translators of the other ancient versions had any such reading. משׁכּב, couch or bed, is used here for bedding. ספּות, basins, probably field-kettles. The repetition of וקלי is very striking; nevertheless the second must not be struck out without further ground as a supposed copyist's error. As they not only ate parched ears or grains of wheat (see at Leviticus 2:14), but were also in the habit of drying pulse, pease, and lentils before eating them (vid., Harmar, Beobachtungen, i. pp. 255-6), the second קלי may be understood as referring to parched pulse. The ἁπ. λεγ. בּקר שׁפות signifies, according to the Chaldee and the Rabbins, cheese of oxen (i.e., of cows), and according to the conjecture of Roediger (Ges. Thes. p. 1462), a peculiar kind of cheese, such as the Aeneze in the province of Nedjid still make,

(Note: According to Burckhardt's account (Die Beduinen, p. 48), "after they have taken the butter from the butter-milk, they beat the latter again till it coagulates, and then dry it till it is quite hard. It is then rubbed to pieces, and in the spring every family stores up two or three lasts of it, which they eat mixed with butter.")

and for which the term σαφὼθ βοῶν retained by the lxx was probably the technical name. Theodotus, on the other hand, has γαλαθηνὰ μοσχάρια, milch-calves; and the Vulgate pingues vitulos, - both of them renderings which can certainly be sustained from the Arabic usage of speech, and would be more in accordance with the situation of the words, viz., after צאן. אמרוּ כּי, "for they said (or thought) the people have become hungry and faint and thirty in the desert," i.e., in their flight to Mahanaim.

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