TRV
Translation
King James Version
And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.
Complete Jewish Bible
As the king of Isra'el was passing by on the wall, a woman cried out to him, "Help, my lord, king!"
Berean Standard Bible
As the king of Israel was passing by on the wall, a woman cried out to him, “Help me, my lord the king!”
American Standard Version
And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.
World English Bible Messianic
As the king of Israel was passing by on the wall, a woman cried to him, saying, “Help, my lord, O king!”
Geneva Bible (1599)
And as the King of Israel was going vpon the wall, there cryed a woman vnto him, saying, Helpe, my lord, O King.
Young's Literal Translation
And it cometh to pass, the king of Israel is passing by on the wall, and a woman hath cried unto him, saying, `Save, my lord, O king.'
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In the KJVVerse 9,701 of 31,102
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Commentary on 2 Kings 6 verses 24–33
24 ¶ And it came to pass after this, that Benhadad king of Syria gathered all his host, and went up, and besieged Samaria.
25 And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver.
26 And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.
27 And he said, If the LORD do not help thee, whence shall I help thee? out of the barnfloor, or out of the winepress?
28 And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow.
29 So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son.
30 And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, he had sackcloth within upon his flesh.
31 Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day.
32 But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master's feet behind him?
33 And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil is of the LORD; what should I wait for the LORD any longer?
This last paragraph of this chapter should, of right, have been the first of the next chapter, for it begins a new story, which is there continued and concluded. Here is,
I. The siege which the king of Syria laid to Samaria and the great distress which the city was reduced to thereby. The Syrians had soon forgotten the kindnesses they had lately received in Samaria, and very ungratefully, for aught that appears without any provocation, sought the destruction of it, Kg2 6:24. There are base spirits that can never feel obliged. The country, we may suppose, was plundered and laid waste when this capital city was brought to the last extremity, Kg2 6:25. The dearth which had of late been in the land was probably the occasion of the emptiness of their stores, or the siege was so sudden that they had not time to lay in provisions; so that, while the sword devoured without, the famine within was more grievous (Lam 4:9): for, it should seem, the Syrians designed not to storm the city, but to starve it. So great was the scarcity that an ass's head, that has but little flesh on it and that unsavoury, unwholesome, and ceremonially unclean, was sold for five pounds, and a small quantity of fitches, or lentiles, or some such coarse corn, then called dove's dung, no more of it than the quantity of six eggs, for five pieces of silver, about twelve or fifteen shillings. Learn to value plenty, and to be thankful for it; see how contemptible money is, when, in time of famine, it is so freely parted with for anything that is eatable.
II. The sad complaint which a poor woman had to make to the king, in the extremity of the famine. He was passing by upon the wall to give orders for the mounting of the guard, the posting of the archers, the repair of the breaches, and the like, when a woman of the city cried to him, Help, my lord, O king! Kg2 6:26. Whither should the subject, in distress, go for help but to the prince, who is, by office, the protector of right and the avenger of wrong? He returns but a melancholy answer (Kg2 6:27): If the Lord do not help thee, whence shall I? Some think it was a quarrelling word, and the language of his fretfulness: "Why dost thou expect anything from me, when God himself deals thus hardly with us?" Because he could not help her as he would, out of the floor or the wine-press, he would not help her at all. We must take heed of being made cross by afflictive providences. It rather seems to be a quieting word: "Let us be content, and make the best of our affliction, looking up to God, for, till he help us, I cannot help thee." 1. He laments the emptiness of the floor and the wine-press. These were not as they had been; even the king's failed. We read (Kg2 6:23) of great provisions which he had a command, sufficient for the entertainment of an army, yet now he has not wherewithal to relieve one poor woman. Scarcity sometimes follows upon great plenty; we cannot be sure that tomorrow shall be as this day, Isa 56:12; Psa 30:6. 2. He acknowledges himself thereby disabled to help, unless God would help them. Note, Creatures are helpless things without God, for every creature is that, all that, and only that, which he makes it to be. However, though he cannot help her, he is willing to hear her (Kg2 6:28): "What ails thee? Is there anything singular in thy case, or dost thou fare worse than thy neighbours?" Truly yes; she and one of her neighbours had made a barbarous agreement, that, all provisions failing, they should boil and eat her son first and then her neighbour's; hers was eaten (who can think of it without horror?) and now her neighbour hid hers, Kg2 6:28, Kg2 6:29. See an instance of the dominion which the flesh has got above the spirit, when the most natural affections of the mind may be thus overpowered by the natural appetites of the body. See the word of God fulfilled; among the threatenings of God's judgments upon Israel for their sins this was one (Deu 28:53-57), that they should eat the flesh of their own children, which one would think incredible, yet it came to pass.
III. The king's indignation against Elisha upon this occasion. He lamented the calamity, rent his clothes, and had sackcloth upon his flesh (Kg2 6:30), as one heartily concerned for the misery of his people, and that it was not in his power to help them; but he did not lament his own iniquity, nor the iniquity of his people, which was the procuring cause of the calamity; he was not sensible that his ways and his doings had procured this to himself; this is his wickedness, for it is bitter. The foolishness of man perverteth his way, and then his heart fretteth against the Lord. Instead of vowing to pull down the calves at Dan and Beth-el, or letting the law have its course against the prophets of Baal and of the groves, he swears the death of Elisha, Kg2 6:31. Why, what is the matter? What had Elisha done? his head is the most innocent and valuable in all Israel, and yet that must be devoted, and made an anathema. Thus in the days of the persecuting emperors, when the empire groaned under any extraordinary calamity, the fault was laid on the Christians, and they were doomed to destruction. Christianos ad leones - Away with the Christians to the lions. Perhaps Jehoram was in this heat against Elisha because he had foretold this judgment, or had persuaded him to hold out, and not surrender, or rather because he did not, by his prayers, raise the siege, and relieve the city, which he though he could do but would not; whereas till they repented and reformed, and were ready for deliverance, they had no reason to expect that the prophet should pray for it.
IV. The foresight Elisha had of the king's design against him, Kg2 6:32. He sat in his house well composed, and the elders with him, well employed no doubt, while the king was like a wild bull in a net, or like the troubled sea when it cannot rest; he told the elders there was an officer coming from the king to cut off his head, and bade them stop him at the door, and not let him in, for the king his master was just following him, to revoke the order, as we may suppose. The same spirit of prophecy that enabled Elisha to tell him what was done at a distance authorized him to call the king the son of a murderer, which, unless we could produce such an extraordinary commission, it is not for us to initiate; far be it from us to despise dominion and to speak evil of dignities. He appealed to the elders whether he had deserved so ill at the king's hands: "See whether in this he be not the son of a murderer?" For what evil had Elisha done? He had not desired the woeful day, Jer 17:16.
V. The king's passionate speech, when he came to prevent the execution of his edict for the beheading of Elisha. He seems to have been in a struggle between his convictions and his corruptions, knew not what to say, but, seeing things brought to the last extremity, he even abandoned himself to despair (Kg2 6:33): This evil is of the Lord. Therein his notions were right and well applied; it is a general truth that all penal evil is of the Lord, as the first cause, and sovereign judge (Amo 3:6), and this we ought to apply to particular cases: if all evil, then this evil, whatever it is we are now groaning under, whoever are the instruments, God is the principal agent of it. But his inference from this truth was foolish and wicked: What should I wait for the Lord any longer? When Eli, and David, and Job, said, It is of the Lord, they grew patient upon it, but this bad man grew outrageous upon it: "I will neither fear worse nor expect better, for worse cannot come and better never will come: we are all undone, and there is no remedy." It is an unreasonable thing to be weary of waiting for God, for he is a God of judgment, and blessed are all those that wait for him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–33. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 6:24
“Some time later King Ben-hadad of Aram mustered his entire army; he marched against Samaria and laid siege to it.” This is that Ben-hadad who had been condemned to death by God; and Ahab had received the order to execute him. But he spared his life and sent him back in peace. Therefore the Arameans besieged the city and prolonged the siege for many days, because their army occupied the whole surrounding area, so that bread began to be more and more scarce, and famine ruled. And when [the citizens] did not find the usual sustenance and food, they fell on the corpses of the dead. For the Scripture relates that there were certain mothers who decided to kill their children to assuage their hunger. And after one of them had put her son to death, when her companion in crime hid her own son (in order to save him) and broke the contract, an argument rose between them, and they both went before the judge. And they began to expound their reasons before the king, that is, Jehoram, the son of Ahab. The king, seeing that that was a harsh trial for him, was taken over by a violent rage against Elisha. For he thought [the prophet] was the cause of his disaster. Therefore he said, “Yesterday he gave abundant goods to Aramean robbers, and today has given sufficient bread to his disciples, and they are not lacking food, but he has no care for the people of his city and abandons them in their need.” And he swore that on that day itself he would take revenge on Elisha for the blood of his people. But Jehoram had no right to accuse the prophet, but rather Ahab, his father, who had scorned the prophets. In fact, if he had been persuaded by their words and had killed Ben-hadad, that [king] would have never besieged Samaria and would have never thrown him into such calamities.From the symbolic point of view the atrocious famine which tortured the Samaritans for so many days and forced them to eat in such an abominable manner shows the lack of heavenly nourishment, which affected in those days all the nations of the earth. So the city of Samaria signifies the whole of humankind, and its famine represents the famine of all. But Elisha made it disappear through his prayer, as well as through the grace of Christ. The sick were fortified by his strength, and “those who were full hired themselves out for bread.” This means that the apostles, announcers [of the gospel], have transmitted to the Gentiles the knowledge of salvation, and it has flowed, as Isaiah predicted, like “the waters covering the sea.” In the same manner it had been decreed before God that the hungry should eat the crop of the foolish and that the thirsty should absorb his goods, as the friend of the righteous Job said. Indeed, as the Samaritans plundered the food that they had collected for the Arameans and the needs of their army and brought it into their army, so the church of the Gentiles took the holy books which were preserved in the Hebrew synagogues, and gave them for the benefit of their descendants.
Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 6:25
“Famine in Samaria became so great that a donkey’s head was sold for eighty shekels of silver.” The donkey’s head, which the Scripture reports here to be so expensive, signifies the teaching coming from the ravings of the philosophers and the scientists of the world. And it was an abominable and rotting food but was very precious when the famine reigned over the earth, and there was no one to break and give the bread to those children who asked for it, that is, until the advent of Christ.“And one-fourth of a kab of dove’s dung [was sold] for five shekels of silver.” Even though the symbol is contrary—in fact, it does not fit in with the Word—but because the righteous are likened to a dove, we say that the kab of dove’s dung represents the teaching of the law of Moses, if we compare it with the gospel of Christ. So it can be said that it was mud, a mud precious to the Jews at that time, with which they covered their eyes, which were to be opened soon by the spiritual bath and the gospel of Christ.
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.
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SUMMARY
This verse captures a moment of profound desperation during the severe Aramean siege of Samaria, where the capital city of Israel faced extreme famine. As King Joram inspects the city's defenses from the wall, a woman, driven to the brink of starvation, cries out to him with a raw, urgent plea for help. Her desperate appeal symbolizes the collective agony and futility felt by the besieged populace, setting the stage for the shocking revelations of human suffering and divine intervention that follow.
CONTEXT
Literary Context: This poignant verse is situated within the harrowing narrative of the Aramean (Syrian) siege of Samaria, initiated by King Ben-Hadad, as described in 2 Kings 6:24. The preceding verses establish the dire circumstances, detailing the relentless blockade that has led to an unimaginable famine within the city walls. The king's presence "upon the wall" signifies his direct observation of the unfolding catastrophe and his position as the last human resort for his suffering people. Immediately following this desperate cry, the narrative escalates, revealing the horrifying extent of the famine, including instances of cannibalism, as highlighted in 2 Kings 6:28-29, which underscores the severity of the woman's plea and the king's subsequent despair. The king's reaction to this plea, and the subsequent prophetic intervention of Elisha, form the dramatic core of 2 Kings chapter 6 and chapter 7.
Historical & Cultural Context: The siege of Samaria by the Arameans was a recurring geopolitical struggle in the ancient Near East, reflecting the constant conflict between Israel and its northern neighbor. Samaria, as the capital of the Northern Kingdom of Israel, was a strategic target. Ancient sieges were brutal affairs, designed to starve out the inhabitants, forcing surrender through attrition. The "wall" was the primary defense, and the king's presence there was both a show of solidarity and an assessment of the collapsing defenses. The famine described was not merely hunger but a catastrophic lack of food, pushing people to desperate and morally abhorrent acts, a stark reality of prolonged sieges in that era. The king, as the divinely appointed leader, was expected to provide for and protect his people, making this woman's direct appeal a desperate act born of societal breakdown and the failure of traditional leadership, highlighting the immense pressure on the monarch.
Key Themes: This verse powerfully contributes to several key themes within 2 Kings chapter 6 and the broader book. It vividly portrays desperation in crisis, illustrating the ultimate human vulnerability when faced with overwhelming adversity, a theme echoed in other biblical accounts of famine and siege, such as in Lamentations 4:10. It highlights the immense burden of leadership during national calamity, as the king, despite his authority, appears powerless to alleviate the suffering. Furthermore, the woman's cry for "help" subtly introduces the theme of divine intervention, foreshadowing the prophetic word of deliverance that Elisha will soon deliver in 2 Kings 7:1, contrasting human inability with God's ultimate power to save. The scene also underscores the consequences of disobedience and the need for repentance, as the famine is implicitly a judgment on Israel's spiritual state, a recurring motif throughout the book of 2 Kings.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that amplify its emotional and theological impact. Pathos is profoundly evident in the woman's raw, desperate cry, "Help, my lord, O king," designed to evoke deep sympathy and sorrow from the reader for the suffering populace. The scene is imbued with dramatic irony, as the woman appeals to the king for "help," unaware that he is himself overwhelmed, despairing, and, as subsequent verses reveal, even complicit in the horrific conditions. His inability to provide the help she seeks, despite his position, underscores the tragic limitations of human power in the face of such overwhelming adversity. This plea also serves as foreshadowing, hinting at the need for a greater, divine intervention, which will ultimately come through the prophet Elisha in the following chapter, contrasting the king's impotence with God's ultimate power to deliver. The direct address to the king also functions as a form of apostrophe, a direct appeal to an absent or present entity, emphasizing the urgency and personal nature of her plea, making the reader a witness to this intimate moment of despair.
THEOLOGICAL AND THEMATIC CONNECTIONS
This poignant verse serves as a stark reminder of humanity's profound vulnerability and utter dependence on a power greater than itself, especially in times of extreme crisis. The woman's desperate cry to the king, who ultimately proves incapable of providing true relief, highlights the limitations of human authority and the futility of relying solely on earthly leaders for ultimate salvation. Theologically, it sets the stage for God's sovereign intervention, demonstrating that true help and deliverance come not from human strength or political power, but from the Lord alone, who hears the cries of the afflicted. This narrative implicitly challenges the people of Israel, and by extension, believers today, to look beyond immediate circumstances and human solutions to the divine source of all provision and salvation, recognizing that God's power is made perfect in human weakness.
REFLECTION AND APPLICATION
The scene in 2 Kings 6:26 is a visceral depiction of human suffering pushed to its absolute limits, forcing a desperate cry for help from the highest available authority. It compels us to consider our own responses to overwhelming adversity, both personally and corporately. In moments when our own resources, or those of our leaders, prove insufficient, where do we turn? This narrative implicitly calls us to cultivate a deep sense of compassion for those in dire straits, recognizing that their cries, whether spoken or unspoken, are pleas for intervention and relief. It also challenges leaders, in any sphere, to recognize the immense weight of their responsibility and the limitations of their own power, prompting a reliance on divine wisdom and strength. Ultimately, this verse serves as a poignant reminder that while human help may falter, there is a higher power who hears every cry and is capable of providing deliverance beyond human comprehension, inviting us to place our hope in the One who truly saves.
Questions for Reflection
FAQ
Who was the king of Israel mentioned in this verse?
Answer: The king of Israel mentioned in 2 Kings 6:26 was King Joram (also known as Jehoram), the son of King Ahab. He reigned over the Northern Kingdom of Israel. His reign, like that of his father, was marked by a mixture of political and military challenges, often involving conflicts with the Arameans (Syrians), as well as ongoing spiritual struggles within Israel, including the continuation of Baal worship. The siege of Samaria by Ben-Hadad, the Aramean king, was a particularly severe event during Joram's rule, pushing his kingdom to the brink of collapse and revealing the king's own limitations.
What was the nature of the "help" the woman was seeking?
Answer: The woman was seeking immediate and desperate help from the king to alleviate the extreme famine caused by the prolonged Aramean siege of Samaria. The situation was so dire that people were resorting to unthinkable acts, including cannibalism, as revealed in the verses immediately following this one (2 Kings 6:28-29). Her cry for "help" was a plea for food, for deliverance from starvation, and for the king to somehow provide relief from the unbearable suffering that had gripped the city. It was a cry for physical salvation from imminent death due to the siege.
CHRIST-CENTERED FULFILLMENT
The desperate cry of the woman in 2 Kings 6:26, "Help, my lord, O king," echoes the universal human longing for a deliverer in times of overwhelming crisis. The earthly king of Israel, despite his title and position, was ultimately powerless to provide true salvation from the famine and the siege. He could only tear his clothes in despair, revealing his own helplessness. This scene powerfully foreshadows the coming of a greater King, Jesus Christ, who is not limited by human weakness or earthly circumstances. He is the true King who hears the cries of a world besieged by sin and death. Unlike Joram, Jesus possesses the power to truly save and deliver, not just from physical hunger but from spiritual starvation. He is the Bread of Life who satisfies eternal hunger, and the Good Shepherd who lays down His life for His sheep. When we cry out to Him, as the woman cried to her king, we find not a helpless ruler but the Lamb of God who takes away the sin of the world, the compassionate Savior who, seeing the crowds "harassed and helpless, like sheep without a shepherd," was moved with compassion. He is the ultimate answer to humanity's cry for help, offering not just temporary relief but eternal salvation and abundant life, fulfilling the deepest longings expressed in the woman's desperate plea.