2 Kings 6:28

KJV

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.

KJV (with Strong's)

And the king {H4428} said {H559} unto her, What aileth thee? And she answered {H559}, This woman {H802} said {H559} unto me, Give {H5414} thy son {H1121}, that we may eat {H398} him to day {H3117}, and we will eat {H398} my son {H1121} to morrow {H4279}.

Complete Jewish Bible

Then the king asked her, "What's troubling you?" She answered, "This woman said to me, 'Give me your son, so that we can eat him today; and we'll eat my son tomorrow.'

Berean Standard Bible

Then the king asked her, “What is the matter?” And she answered, “This woman said to me, ‘Give up your son, that we may eat him, and tomorrow we will eat my son.’

American Standard Version

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.

Commentary

### SUMMARY
The chilling exchange in 2 Kings 6:28 reveals the horrific depths of a severe famine during the Syrian siege of Samaria, where two women resorted to cannibalism. The king's initial inquiry into a woman's distress quickly escalates into a shocking confession of a broken agreement to consume their own children, laying bare the utter desperation, moral collapse, and profound suffering that gripped the besieged city. This verse serves as a stark testament to the extreme consequences of war and deprivation, highlighting the breakdown of societal norms and the desperate measures people take when pushed beyond the limits of human endurance.

### CONTEXT
* **Literary Context:** This verse is situated within a harrowing narrative of siege and famine in Samaria. The preceding verses (2 Kings 6:24-27) describe the severe blockade by Ben-hadad, king of Syria, which has led to astronomical prices for even the most undesirable food items, such as a donkey's head and dove's dung. The king of Israel, Jehoram (identified in 2 Kings 6:23), is walking on the city wall, likely inspecting its defenses or simply observing the dire situation, when he is accosted by a woman crying out for his intervention. Her plea for "help, my lord, O king!" (2 Kings 6:26) sets the stage for the shocking revelation of cannibalism in 2 Kings 6:28, immediately preceding the king's visceral reaction of grief and anger (2 Kings 6:30) and his subsequent vow to execute Elisha. The narrative then shifts to Elisha's prophecy of impending abundance, demonstrating God's sovereign hand even in such extreme circumstances, as seen in [2 Kings 7:1](/2_kings/7-1 "2 Kings 7:1 - Elisha Prophesies Abundance").

* **Historical & Cultural Context:** The siege of Samaria by Aram (Syria) was a historical reality that brought immense suffering. Sieges in the ancient Near East were brutal affairs, often designed to starve a city into submission. Famine was a common and devastating consequence, leading to extreme measures. The act of cannibalism, particularly of one's own children, was considered the ultimate taboo and a sign of utter societal collapse and divine judgment. It was explicitly warned against in the Mosaic Law as a curse for disobedience, as detailed in [Deuteronomy 28:53](/deuteronomy/28-53 "Deuteronomy 28:53 - Curses for Disobedience, Including Cannibalism") and [Leviticus 26:29](/leviticus/26-29 "Leviticus 26:29 - Consequences of Disobedience"). The king's role in ancient Israel included judicial responsibilities, hence the woman's appeal for justice. However, the severity of the situation underscores his powerlessness to provide basic sustenance for his people, highlighting the failure of human leadership in the face of divine judgment or overwhelming crisis.

* **Key Themes:** This verse powerfully illustrates several key themes. First, it highlights **Extreme Desperation and Depravity**, showing the horrific extent to which human beings can be driven when basic survival is at stake, leading to the complete breakdown of natural affection and moral boundaries. Second, it underscores the **Consequences of Covenant Disobedience**, echoing the curses foretold in the Law for turning away from God, particularly the prophetic warnings of cannibalism during siege conditions found in [Deuteronomy 28:53](/deuteronomy/28-53 "Deuteronomy 28:53 - Prophetic Warning of Cannibalism"). This suggests a theological understanding of the famine as a divine judgment, even if mediated through human conflict. Third, it reveals the **King's Powerlessness** and the limitations of human authority in the face of overwhelming suffering. Despite his position, the king is unable to alleviate the famine, leading to his despair and a desperate search for a scapegoat, as seen in his reaction in [2 Kings 6:30](/2_kings/6-30 "2 Kings 6:30 - King Jehoram's Reaction"). This sets the stage for the subsequent demonstration of God's miraculous power through Elisha.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Aileth (Hebrew, _mah-lakh'_):** The KJV translation "What aileth thee?" is a classic, somewhat archaic, rendering of the Hebrew phrase "מה לך" (mah-lakh), which literally means "What is to you?" or "What is your trouble/problem?" It is a general inquiry into the cause of distress or complaint. In this context, the king's question is a standard judicial opening, expecting a common grievance, but it dramatically sets up the utterly unexpected and shocking nature of the woman's reply, highlighting the profound disconnect between the king's expectation and the horrific reality of his subjects.
* **Eat (Hebrew, _'akal'_):** While a common verb meaning "to eat" or "to consume," its usage here is profoundly disturbing. The word itself carries no inherent negative connotation, but in the context of "eating" one's own child, it signifies the ultimate violation of natural order, parental love, and human dignity. The stark, almost business-like repetition of "eat him today" and "eat my son tomorrow" underscores the calculated, desperate, and morally bankrupt agreement reached under unimaginable duress, stripping the act of any emotional or moral weight in the women's immediate recounting.

#### Verse Breakdown
* **"And the king said unto her, What aileth thee?":** This opening establishes the king's judicial role and his initial ignorance of the specific, unimaginable horror unfolding among his people. His question is a standard inquiry for someone seeking justice or relief, implying he anticipates a complaint about theft, injustice, or perhaps even a lack of food, but certainly not the depravity that is about to be revealed. It sets a tone of initial normalcy that is about to be shattered.
* **"And she answered, This woman said unto me, Give thy son, that we may eat him to day,":** The woman's immediate response is not a plea for food, but a demand for justice regarding a broken agreement. Her direct quotation of the other woman's proposal reveals the pre-meditated, consensual, and utterly horrific nature of the act. The phrase "Give thy son, that we may eat him" is chilling in its bluntness, indicating that the children were viewed as a commodity for survival, not as beloved offspring. The "to day" implies a shared, immediate consumption.
* **"and we will eat my son to morrow.":** This clause completes the horrifying pact, revealing a sequential, reciprocal agreement. The "tomorrow" aspect adds a layer of calculated, cold-blooded planning to the act, suggesting a desperate attempt to ration their unspeakable "food source." The broken promise — the other woman's refusal to fulfill her part of the agreement — is the specific grievance the first woman brings to the king, highlighting that even in such extreme depravity, a sense of "justice" or adherence to a pact persists, albeit twisted.

#### Literary Devices
The passage employs several powerful literary devices to convey its horrific message. **Pathos** is overwhelmingly present, evoking intense pity and sorrow for the victims of the famine, particularly the children, and for the desperate women driven to such acts. The king's initial mundane question ("What aileth thee?") followed by the woman's shocking revelation creates dramatic **Irony**, as the ordinary inquiry is met with an extraordinary and grotesque truth. The narrative also uses **Understatement** in the woman's plain, almost factual recounting of the agreement; the lack of overt emotional language in her description of cannibalism makes the act even more chilling and highlights the extent to which human beings can be desensitized by extreme suffering. Furthermore, the very presence of such a narrative serves as a **Foreshadowing** of the dire consequences of Israel's disobedience and the desperate need for divine intervention, which eventually comes through Elisha's prophecy in the subsequent chapter.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage serves as a grim and potent reminder of the consequences of a people's turning away from God, echoing the covenant curses outlined in the Torah. While the immediate cause of the famine is the Syrian siege, the severity of the suffering, including acts of cannibalism, directly fulfills the prophetic warnings given to Israel regarding the outcomes of persistent disobedience. It underscores the fragility of human morality and social order when divine guidance is rejected and people are pushed to the brink of survival. The scene highlights humanity's capacity for extreme depravity when cut off from God's sustaining grace and the societal breakdown that results from a lack of faith and justice. Ultimately, it sets the stage for God's miraculous intervention through Elisha, demonstrating that even in the darkest moments of human despair and sin, God's sovereignty and capacity for deliverance remain.

* [Deuteronomy 28:53](/deuteronomy/28-53 "Deuteronomy 28:53 - Prophetic Warning of Cannibalism")
* [Leviticus 26:29](/leviticus/26-29 "Leviticus 26:29 - Consequences of Disobedience")
* [Lamentations 4:10](/lamentations/4-10 "Lamentations 4:10 - Women Eating Their Children During Siege")

### REFLECTION AND APPLICATION
The horrific account in 2 Kings 6:28 forces us to confront the devastating realities of human suffering, the depths of depravity to which people can sink under extreme duress, and the dire consequences of societal and spiritual decay. It is a stark reminder that prolonged hardship, whether from war, famine, or other forms of oppression, can erode the very foundations of human compassion and morality. For us today, this passage calls for profound empathy for those enduring unimaginable suffering in conflict zones or areas of extreme poverty. It challenges us to consider the importance of justice, the sanctity of life, and the critical need for spiritual and moral foundations that prevent such a breakdown. It also highlights the desperate human need for external intervention when all human solutions fail, pointing us towards the ultimate hope found only in God's power and provision.

#### Questions for Reflection
* **How does this passage challenge our understanding of human nature and its capacity for both good and evil?**
* **What are the contemporary "famines" or "sieges" that push people to desperate measures, and how might we respond with compassion and justice?**
* **In what ways does this extreme scenario underscore the importance of God's law and the moral boundaries it provides for human flourishing?**
* **How does this account of human desperation increase our appreciation for divine intervention and the hope of ultimate deliverance?**

### FAQ
**Was cannibalism a common practice in ancient sieges, or was this an isolated incident?**

Answer: While not "common" in the sense of being a regular occurrence, acts of cannibalism, particularly of children, were tragically documented during severe and prolonged sieges in the ancient Near East. This was considered the absolute last resort, a sign of ultimate desperation and societal collapse, and was universally abhorred. The Bible itself prophesied such horrific acts as a consequence of extreme famine and divine judgment for disobedience, as seen in [Deuteronomy 28:53](/deuteronomy/28-53 "Deuteronomy 28:53 - Prophetic Warning of Cannibalism") and [Lamentations 4:10](/lamentations/4-10 "Lamentations 4:10 - Women Eating Their Children During Siege"), indicating that it was a known, albeit extreme, possibility. Historical accounts from other ancient civilizations also corroborate such desperate measures during severe sieges. Thus, while not an everyday event, it was a terrifying reality that could emerge when a city was starved to its breaking point.

### CHRIST-CENTERED FULFILLMENT
The gruesome scene in 2 Kings 6:28, depicting humanity at its most desperate and depraved, powerfully foreshadows the profound need for a divine deliverer who can address not only physical hunger but also the spiritual starvation and moral decay of humanity. The inability of the earthly king to provide sustenance or justice in this crisis points to the ultimate inadequacy of human leadership and systems to truly save. In contrast, Jesus Christ is presented as the true and ultimate provider, the [Bread of Life](/john/6-35 "John 6:35 - Jesus, the Bread of Life") who satisfies the deepest hunger of the soul, so that those who come to Him will never hunger or thirst again. Where human beings were driven to consume their own children for survival, Christ willingly offered His own body and blood, not for our physical sustenance in famine, but as the ultimate sacrifice for our eternal life, conquering sin and death (see [John 6:53-56](/john/6-53 "John 6:53-56 - Eat My Flesh and Drink My Blood") and [Hebrews 2:14-15](/hebrews/2-14 "Hebrews 2:14-15 - Jesus Destroys the Power of Death")). The horror of Samaria's famine underscores the desperate state of humanity under the curse of sin, a spiritual famine that only the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), who takes away the sin of the world, can truly remedy, offering not a temporary, horrific meal, but eternal life and spiritual nourishment.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 14:5

And the king said unto her, What aileth thee? And she answered, I [am] indeed a widow woman, and mine husband is dead.

Lamentations 4:10

The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.

Judges 18:23

And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company?

Genesis 21:17

And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he [is].

Matthew 24:18

Neither let him which is in the field return back to take his clothes.

Matthew 24:21

For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.

Psalms 114:5

What [ailed] thee, O thou sea, that thou fleddest? thou Jordan, [that] thou wast driven back?