2 Kings 6:29

KJV

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.

KJV (with Strong's)

So we boiled {H1310} my son {H1121}, and did eat {H398} him: and I said {H559} unto her on the next {H312} day {H3117}, Give {H5414} thy son {H1121}, that we may eat {H398} him: and she hath hid {H2244} her son {H1121}.

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.

Commentary

### 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
* **Literary Context:** The immediate literary context of [2 Kings 6](/2_kings/6 "2 Kings 6 - Elisha's Miracles and the Siege of Samaria") is one of extreme national crisis and personal desperation, setting the stage for a profound divine intervention. The chapter opens with the Aramean king Ben-hadad initiating a brutal siege against Samaria, the capital of the Northern Kingdom of Israel ([2 Kings 6:24](/2_kings/6-24 "2 Kings 6:24 - Ben-hadad Sieges Samaria")). This prolonged military blockade leads to an unprecedented famine, driving food prices to exorbitant levels and indicating the city's dire straits ([2 Kings 6:25](/2_kings/6-25 "2 Kings 6:25 - Famine Prices in Samaria")). The king of Israel, Jehoram, is depicted walking on the city wall, visibly distressed by the suffering of his people. The horrifying revelation of the cannibalism pact, first brought to the king's attention by the woman's plea in [2 Kings 6:28](/2_kings/6-28 "2 Kings 6:28 - The Woman's Plea to the King") and then detailed in 2 Kings 6:29, serves as the shocking climax of this narrative segment. This unspeakable act pushes the king to a point of despair and rage, expressed through the tearing of his clothes, which then dramatically sets the stage for the prophetic intervention by Elisha in the subsequent chapter, promising miraculous relief and a swift end to the famine ([2 Kings 7:1](/2_kings/7-1 "2 Kings 7:1 - Elisha's Prophecy of Abundance")).
* **Historical & Cultural Context:** Historically and culturally, sieges were a brutal and common reality of ancient Near Eastern warfare, designed to break a city's will through starvation, disease, and psychological terror. The siege of Samaria by Ben-hadad of Aram was particularly severe, pushing its inhabitants to the absolute limits of human endurance. The act of cannibalism, while universally condemned and considered an ultimate taboo, was a horrific, albeit rare, consequence of such extreme famine, documented in other historical accounts from the ancient world. Crucially, it was explicitly warned against in Israel's covenant with God. The Mosaic Law, particularly in [Deuteronomy 28:53-57](/deuteronomy/28-53 "Deuteronomy 28:53-57 - Curses for Disobedience during Siege"), detailed the curses that would befall Israel if they turned away from God, specifically mentioning parents eating their own children during a siege. This grim prophecy had seen partial fulfillment in earlier times and would tragically recur, as evidenced by the lament in [Lamentations 4:10](/lamentations/4-10 "Lamentations 4:10 - Cannibalism during Jerusalem's Siege") during the Babylonian siege of Jerusalem. This cultural and theological backdrop highlights the profound spiritual and physical desolation that had gripped Israel, indicating a deep departure from the covenant blessings and a direct experience of the covenant curses.
* **Key Themes:** This verse powerfully contributes to several key themes within [2 Kings](/2_kings/1 "The Book of 2 Kings") and the broader Deuteronomistic History. Firstly, it serves as a stark illustration of **Divine Judgment for Disobedience**. The horrific act of cannibalism is not merely a random tragedy but a direct fulfillment of the covenant curses outlined in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses"), emphasizing the severe consequences of Israel's persistent idolatry and rebellion against YHWH. Secondly, it highlights the theme of **Human Depravity and Desperation**. Under extreme duress, the most fundamental human bonds and moral inhibitions collapse, revealing the depths to which humanity can sink when stripped of all hope and provision. This incident vividly portrays the **Severity of Famine and Siege Warfare**, demonstrating how such conditions can dismantle societal order and basic human decency. Finally, while a dark moment, it also sets the stage for the overarching theme of **God's Sovereignty and Prophetic Intervention**. The king's despair and the city's plight immediately precede Elisha's miraculous prophecy of deliverance in [2 Kings 7:1](/2_kings/7-1 "2 Kings 7:1 - Elisha's Prophecy of Abundance"), underscoring God's ultimate control even in the darkest circumstances and His faithfulness to His word, whether in judgment or mercy.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **boiled (Hebrew, _bâshal_):** This verb (H1310) literally means "to boil up" or "to be done in cooking." In this context, it starkly emphasizes the deliberate and calculated preparation of the child's flesh for consumption, removing any ambiguity about the nature of the act. It speaks to a chilling level of desperation and the transformation of a human being into mere sustenance, highlighting the utter dehumanization occurring under the siege.
* **eat (Hebrew, _’âkal_):** The verb (H398) "to eat" is used here in its most direct and unvarnished sense. The phrase "did eat him" (וַנֹּאכְלֵהוּ, _vannōʾḵlēhū_) is blunt and devoid of euphemism, conveying the raw, horrifying reality of the cannibalistic act. Its simple declarative nature underscores the absolute breakdown of human dignity, the sanctity of life, and the moral fabric of society.
* **hid (Hebrew, _châbâʼ_):** This verb (H2244) means "to secrete" or "to hide (self)." The second woman's action of hiding her son reveals a flicker of surviving maternal instinct and a desperate attempt to renege on the horrific agreement. It highlights the moral abyss into which they had fallen, where even such a ghastly pact could be considered, yet also the desperate struggle against its ultimate fulfillment, leading to the woman's appeal to the king.

#### Verse Breakdown
* **"So we boiled my son, and did eat him:"** This opening clause is a shocking confession from the first woman, revealing the unimaginable depths of depravity and desperation reached during the siege. The use of "we" implies a joint agreement or participation in the act, likely involving the second woman, at least in principle, if not in direct consumption. The direct and unembellished statement of boiling and eating her own child underscores the complete collapse of societal norms, familial bonds, and human dignity under the duress of extreme famine.
* **"and I said unto her on the next day, Give thy son, that we may eat him:"** This clause exposes the terms of the horrific pact: a reciprocal agreement to consume each other's children. The demand for the second child "on the next day" highlights the ongoing, relentless nature of the famine and the desperate, day-to-day struggle for survival. It also reveals the chillingly transactional nature of their agreement, reducing human life to a commodity for sustenance, devoid of any moral or emotional consideration.
* **"and she hath hid her son."** This final clause marks the turning point in the immediate narrative of the pact. The second woman's act of hiding her son signifies her refusal to fulfill her part of the agreement, whether out of a surviving shred of maternal instinct, horror at the first act, or a desperate hope for divine intervention. Her action, while preventing further atrocity, also serves as the catalyst for the first woman's appeal to the king, bringing the unspeakable act into the public sphere and setting the stage for the king's distraught reaction and Elisha's subsequent prophecy.

#### 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](/deuteronomy/28-53 "Deuteronomy 28:53-57 - Curses for Disobedience"), 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](/2_kings/7-1 "2 Kings 7:1 - Elisha's Prophecy of Abundance"), 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.

* [Deuteronomy 28:53-57](/deuteronomy/28-53 "Deuteronomy 28:53-57 - Curses for Disobedience during Siege")
* [Lamentations 4:10](/lamentations/4-10 "Lamentations 4:10 - Cannibalism during Jerusalem's Siege")
* [Leviticus 26:29](/leviticus/26-29 "Leviticus 26:29 - Consequences of Disobedience")

### 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
* **How does this passage challenge my understanding of human depravity and the consequences of sin, both individual and corporate?**
* **In what ways might I be taking God's provision and protection for granted in my own life or community?**
* **How does the extreme suffering depicted here inform my prayers and actions regarding those experiencing famine, war, or persecution today?**
* **What does this verse reveal about the importance of covenant faithfulness and the dangers of spiritual complacency and disobedience?**

### 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](/deuteronomy/28-53 "Deuteronomy 28:53-57 - Curses for Disobedience"), stating that parents would eat their children in such desperate times. This curse is also echoed in [Leviticus 26:29](/leviticus/26-29 "Leviticus 26:29 - Consequences of Disobedience"). Furthermore, the prophet Jeremiah laments similar acts during the Babylonian siege of Jerusalem in [Lamentations 4:10](/lamentations/4-10 "Lamentations 4:10 - Cannibalism during Jerusalem's Siege"), 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](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses") 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](/john/1-29 "John 1:29 - Jesus, the 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](/john/6-53 "John 6:53 - Eating Jesus' Flesh and Drinking His Blood")." 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](/john/6-35 "John 6:35 - Jesus, the Bread of Life"), delivering us from the spiritual famine that leads to ultimate destruction and ushering in an era of grace and new life.

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

Deuteronomy 28:53

And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee:

Leviticus 26:29

And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat.

Deuteronomy 28:57

And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all [things] secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.

Isaiah 49:15

Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.

1 Kings 3:26

Then spake the woman whose the living child [was] unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it].

Isaiah 66:13

As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.