TRV
Translation
King James Version
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.
Complete Jewish Bible
So we boiled my son and ate him. The next day I said to her, 'Give your son, so that we can eat him,' but she has hidden her son."
Berean Standard Bible
So we boiled my son and ate him, and the next day I said to her, ‘Give up your son, that we may eat him.’ But she had hidden her son.”
American Standard Version
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.
World English Bible Messianic
So we boiled my son, and ate him: and I said to her on the next day, ‘Give your son, that we may eat him;’ and she has hidden her son.”
Geneva Bible (1599)
So we sod my sonne, and did eate him: and I saide to her the day after, Giue thy sonne, that we may eate him, but she hath hid her sonne.
Young's Literal Translation
and we boil my son and eat him, and I say unto her on the next day, Give thy son, and we eat him; and she hideth her son.'
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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
2 Kings 6:29 captures one of the most harrowing and morally devastating moments in the Old Testament, depicting the horrific depths of human desperation during a severe famine and prolonged siege. This verse recounts a chilling agreement between two women in besieged Samaria to resort to cannibalism, revealing the first woman's confession of having boiled and eaten her own son, followed by the second woman's refusal to fulfill her part of the unspeakable pact, thus exposing the utter collapse of societal norms and human dignity under unimaginable duress.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative employs several powerful literary devices to convey the gravity and horror of the situation. Pathos is overwhelmingly present, evoking extreme pity and revulsion at the depths of human suffering and moral collapse. The stark, unembellished language used to describe the act ("boiled my son, and did eat him") serves to heighten the emotional impact, allowing the horrific reality to speak for itself without rhetorical flourish or sensationalism. There is a profound irony in the king's helplessness; the one meant to provide justice and protection for his people is confronted with an atrocity that leaves him tearing his clothes in despair, highlighting the failure of human leadership in the face of divine judgment. Furthermore, the event serves as a grim fulfillment of ancient prophecies, particularly the covenant curses in Deuteronomy 28:53-57, where cannibalism during siege was foretold as a consequence of national disobedience. This fulfillment underscores the biblical principle of cause and effect, where turning away from God leads to devastating outcomes. Finally, this moment of ultimate despair functions as a dramatic contrast to the miraculous divine intervention that immediately follows in 2 Kings 7:1, emphasizing God's sovereignty and capacity for mercy even when humanity has reached its lowest point.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse stands as a chilling testament to the theological principle that persistent disobedience to God's covenant leads to severe judgment. The unspeakable act of cannibalism is not merely a random tragedy of war but a direct and horrifying fulfillment of the curses explicitly warned against in the Mosaic Law. It underscores the profound depravity of humanity when stripped of divine grace and the protective hand of God, revealing how extreme conditions can erode the most fundamental moral and familial bonds. Yet, even in this darkest hour, the narrative implicitly points to God's ultimate sovereignty; such judgments, though terrifying, are often designed to bring a people to repentance or to set the stage for a dramatic display of divine power and mercy, as seen in the immediate aftermath of this event. It is a stark reminder of the sanctity of life and the catastrophic consequences of a nation's departure from its divine calling, ultimately highlighting the desperate need for divine intervention and redemption.
REFLECTION AND APPLICATION
While 2 Kings 6:29 depicts an extreme and horrifying scenario, its lessons resonate deeply for believers today. It serves as a stark reminder of the devastating consequences that can arise when a society, or even individuals, turn away from God's established order and protection. The desperation witnessed here underscores the fragility of human existence and the absolute necessity of divine provision and moral guidance. It challenges us to cultivate profound gratitude for the abundance and peace we often take for granted, and to recognize that true security and flourishing come not from human ingenuity or strength, but from walking in obedience and trust with God. Furthermore, it calls us to profound compassion for those suffering in extreme circumstances globally, urging us to be agents of God's mercy and provision, striving to alleviate suffering and uphold the dignity of human life, reflecting the very heart of Christ. This passage, though grim, ultimately points to the profound need for God's redemptive intervention in a fallen world and compels us to live in a manner that honors the sanctity of life and relies on divine grace.
Questions for Reflection
FAQ
Is this the only instance of cannibalism mentioned in the Bible?
Answer: No, while 2 Kings 6:29 is one of the most vivid and horrifying accounts, the Bible contains other references to cannibalism, primarily as a dire consequence of severe siege and famine, often prophesied as a curse for disobedience. The Mosaic Law explicitly warns of this in Deuteronomy 28:53-57, stating that parents would eat their children in such desperate times. This curse is also echoed in Leviticus 26:29. Furthermore, the prophet Jeremiah laments similar acts during the Babylonian siege of Jerusalem in Lamentations 4:10, where "the hands of compassionate women have boiled their own children." These instances underscore the extreme suffering and moral collapse that result from turning away from God and His covenant.
Why would God allow such a horrific event to occur?
Answer: The Bible presents such events within the framework of divine judgment for persistent disobedience to God's covenant. While difficult to comprehend, God had repeatedly warned Israel through His prophets about the consequences of their idolatry and rebellion. The curses outlined in Deuteronomy 28 were not arbitrary punishments but the natural, albeit extreme, outcome of rejecting the source of life and order. This event serves as a stark demonstration of the severity of God's justice and His commitment to His covenant, both its blessings and its curses. It also highlights the profound human depravity that can emerge when people are left to their own devices, devoid of divine guidance and protection. Ultimately, even in judgment, God's long-suffering mercy is evident, as this event immediately precedes a miraculous intervention through Elisha, demonstrating His capacity to deliver even from the deepest despair and to fulfill His promises of both judgment and restoration.
CHRIST-CENTERED FULFILLMENT
The grim reality of 2 Kings 6:29, depicting humanity at its most desperate and depraved, finds its ultimate answer and redemptive fulfillment in Jesus Christ. This horrifying scene is a stark reminder of the curse of sin and its devastating effects on creation and human relationships, a curse that humanity, left to its own devices, cannot escape. It foreshadows the ultimate human need for a divine deliverer, one who would break the cycle of judgment and despair. Jesus, the true Lamb of God, enters into this brokenness, not to inflict judgment, but to bear it. He is the one who, unlike the children consumed in Samaria, willingly offered His own body as the ultimate sacrifice, so that humanity might have life and not perish from spiritual famine. His body, broken on the cross, and His blood, poured out, became the true sustenance for eternal life, as He declared, "Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you." Through His suffering, Christ absorbed the full weight of the curses of the Law, including the ultimate consequences of human rebellion, offering a path to reconciliation and abundant life where only death and despair once reigned. He is the bread of life, providing spiritual nourishment that truly satisfies, ensuring that those who come to Him will never hunger or thirst, delivering us from the spiritual famine that leads to ultimate destruction and ushering in an era of grace and new life.