TRV
Translation
King James Version
Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household.
KJV (with Strong's)
Then they said H559 one H376 to another H7453, We do H6213 not well: this day H3117 is a day H3117 of good tidings H1309, and we hold our peace H2814: if we tarry H2442 till the morning H1242 light H216, some mischief H5771 will come H4672 upon us: now therefore come H3212, that we may go H935 and tell H5046 the king's H4428 household H1004.
Complete Jewish Bible
But finally they said to each other, "What we are doing is wrong. At a time of good news like this, we shouldn't keep it to ourselves. If we wait even till morning, we will earn only punishment; so come on, let's go and tell the king's household."
Berean Standard Bible
Finally, they said to one another, “We are not doing what is right. Today is a day of good news. If we are silent and wait until morning light, our sin will overtake us. Now, therefore, let us go and tell the king’s household.”
American Standard Version
Then they said one to another, We do not well; this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, punishment will overtake us; now therefore come, let us go and tell the king’s household.
World English Bible Messianic
Then they said one to another, “We aren’t doing right. This day is a day of good news, and we keep silent. If we wait until the morning light, punishment will overtake us. Now therefore come, let us go and tell the king’s household.”
Geneva Bible (1599)
Then saide one to another, We doe not well: this day is a day of good tidings, and we holde our peace. if we tary till day light, some mischiefe will come vpon vs. Nowe therefore, come, let vs goe, and tell the Kings housholde.
Young's Literal Translation
And they say one unto another, `We are not doing right this day; a day of tidings it is , and we are keeping silent; and--we have waited till the light of the morning, then hath punishment found us; and now, come and we go in and declare to the house of the king.'
See on the biblical-era map
In the KJVVerse 9,717 of 31,102
Study This Verse
Commentary on 2 Kings 7 verses 3–11
3 ¶ And there were four leprous men at the entering in of the gate: and they said one to another, Why sit we here until we die?
4 If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die.
5 And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there.
6 For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us.
7 Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life.
8 And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it.
9 Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household.
10 So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were.
11 And he called the porters; and they told it to the king's house within.
We are here told,
I. How the siege of Samaria was raised in the evening, at the edge of night (Kg2 7:6, Kg2 7:7), not by might or power, but by the Spirit of the Lord of hosts, striking terror upon the spirits of the besiegers. Here was not a sword drawn against them, not a drop of blood shed, it was not by thunder or hailstones that they were discomfited, nor were they slain, as Sennacherib's army before Jerusalem, by a destroying angel; but, 1. The Lord made them to hear a noise of chariots and horses. The Syrians that besieged Dothan had their sight imposed upon, Kg2 6:18. These had their hearing imposed upon. For God knows how to work upon every sense, pursuant to his own counsels as he makes the hearing ear and the seeing eye, so he makes the deaf and the blind, Exo 4:11. Whether the noise was really made in the air by the ministry of angels, or whether it was only a sound in their ears, is not certain; which soever it was, it was from God, who both brings the wind out of his treasures, and forms the spirit of man within him. The sight of horses and chariots had encouraged the prophet's servant, Kg2 6:17. The noise of horses and chariots terrified the hosts of Syria. For notices from the invisible world are either very comfortable or very dreadful, according as men are at peace with God or at war with him. 2. Hearing this noise, they concluded the king of Israel had certainly procured assistance from some foreign power: He has hired against us the kings of the Hittites and the kings of the Egyptians. There was, for aught we know but one king of Egypt, and what kings there were of the Hittites nobody can imagine; but, as they were imposed upon by that dreadful sound in their ears, so they imposed upon themselves by the interpretation they made of it. Had they supposed the king of Judah to have come with his forces, there would have been more of probability in their apprehensions than to dream of the kings of the Hittites and the Egyptians. If the fancies of any of them raised this spectre, yet their reasons might soon have laid it: how could the king of Israel, who was closely besieged, hold intelligence with those distant princes? What had he to hire them with? It was impossible but some notice would come, before, of the motions of so great a host; but there were they in great fear where no fear was. 3. Hereupon they all fled with incredible precipitation, as for their lives, left their camp as it was: even their horses, that might have hastened their flight, they could not stay to take with them, Kg2 7:7. None of them had so much sense as to send out scouts to discover the supposed enemy, much less courage enough to face the enemy, though fatigued with a long march. The wicked flee when none pursues. God can, when he pleases, dispirit the boldest and most brave, and make the stoutest heart to tremble. Those that will not fear God he can make to fear at the shaking of a leaf.
II. How the Syrians' flight was discovered by four leprous men. Samaria was delivered, and did not know it. The watchmen on the walls were not aware of the retreat of the enemy, so silently did they steal away. But Providence employed four lepers to be the intelligencers, who had their lodging without the gate, being excluded from the city, as ceremonially unclean: the Jews say they were Gehazi and his three sons; perhaps Gehazi might be one of them, which might cause him to be taken notice of afterwards by the king, Kg2 8:4. See here, 1. How these lepers reasoned themselves into a resolution to make a visit in the night to the camp of the Syrians, Kg2 7:3, Kg2 7:4. They were ready to perish for hunger; none passed through the gate to relieve them. Should they go into the city, there was nothing to be had there, they mist die in the streets; should they sit still, they must pine to death in their cottage. They therefore determine to go over to the enemy, and throw themselves upon their mercy: if they killed them, better die by the sword than by famine, one death than a thousand; but perhaps they would save them alive, as objects of compassion. Common prudence will put us upon that method which may better our condition, but cannot make it worse. The prodigal son resolves to return to his father, whose displeasure he had reason to fear, rather than perish with hunger in the far country. These lepers conclude, "If they kill us, we shall but die;" and happy they who, in another sense, can thus speak of dying. "We shall but die, that is the worst of it, not die and be damned, not be hurt of the second death." According to this resolution, they went, in the beginning of the night, to the camp of the Syrians, and, to their great surprise, found it wholly deserted, not a man to be seen or heard in it, Kg2 7:5. Providence ordered it, that these lepers came as soon as ever the Syrians had fled, for they fled in the twilight, the evening twilight (Kg2 7:7), and in the twilight the lepers came (Kg2 7:5), and so no time was lost. 2. How they reasoned themselves into a resolution to bring tidings of this to the city. They feasted in the first tent they came to (Kg2 7:8) and then began to think of enriching themselves with the plunder; but they corrected themselves (Kg2 7:9): "We do not well to conceal these good tidings from the community we are members of, under colour of being avenged upon them for excluding us from their society; it was the law that did it, not they, and therefore let us bring them the news. Though it awake them from sleep, it will be life from the dead to them." Their own consciences told them that some mischief would befal them if they acted separately, and sought themselves only. Selfish narrow-spirited people cannot expect to prosper; the most comfortable advantage is that which our brethren share with us in. According to this resolution, they returned to the gate, and acquainted the sentinel with what they had discovered (Kg2 7:10), who straightway brought the intelligence to court (Kg2 7:11), and it was not the less acceptable for being first brought by lepers.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–11. Public domain.
Copy as
Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 7:3
Even though the four lepers are loathsome, if we symbolically recognize in them the fact that they announced goods for the inhabitants of their city, they do no wrong to the symbol but correctly represent the four holy Evangelists. Indeed, we must bear in mind that through their books the grace of our Savior and source of life Jesus Christ was known, and freedom was given to all people according to his divine plan. And so those whose flesh was leprous shone in their interior look with the splendor of their righteousness. In addition, they symbolically represent the first attitude of the apostles in the fact that leprosy had corrupted their skin. But they also represent them in the fact that their interior was adorned with righteous behavior because the old man has been transformed by the coming of the Holy Spirit and renewed. Therefore they have clothed themselves with the garment shining with the colors of heaven and have been sent to show the work of the hands of God.
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.
Copy as
Continue studying 2 Kings 7:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Captures a pivotal moment in the dramatic deliverance of Samaria from a severe Aramean siege and devastating famine. This verse highlights the moral awakening of four desperate lepers who, having stumbled upon God's miraculous intervention and initially indulged themselves, recognized the profound injustice of withholding such life-saving news from their starving city. Their realization that silence in the face of such "good tidings" would lead to negative consequences propelled them to act as unlikely messengers, initiating the city's rescue.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices that deepen its meaning. Irony is prominently featured, as the four lepers, the most marginalized and ritually unclean members of society, become the unexpected bearers of salvation for the entire city. Their outcast status makes their role as messengers all the more striking and underscores God's tendency to use the weak to shame the strong. There is a strong Contrast between the initial self-serving actions of the lepers (feasting and gathering treasure) and their subsequent moral awakening and communal concern. This highlights a transformative shift from personal survival to ethical responsibility. The verse also presents a clear Moral Dilemma: the choice between continued self-preservation in the face of abundance and the imperative to share life-saving news with a dying community. The resolution of this dilemma underscores the theme of ethical obligation. Finally, the phrase "good tidings" serves as a form of Foreshadowing, subtly pointing to the ultimate "good news" of the Gospel, which brings spiritual salvation to a world in famine.
THEOLOGICAL AND THEMATIC CONNECTIONS
The lepers' moral awakening in 2 Kings 7:9 provides a powerful theological lesson: God's miraculous provision often requires human agency to be fully realized and distributed. The divine act of causing the Arameans to flee was complete, but its life-saving impact on Samaria depended entirely on the lepers' decision to overcome their self-interest and proclaim the "good tidings." This highlights that while salvation is God's work, humans have a moral responsibility to share the news of that salvation. Their fear of "mischief" if they remained silent underscores the biblical principle that inaction in the face of profound need, especially when one possesses the solution, is a form of moral failing, potentially inviting divine displeasure or negative consequences. This narrative serves as a timeless reminder that blessings are often given not just for personal enjoyment but for communal benefit and proclamation.
REFLECTION AND APPLICATION
The profound realization of the lepers in 2 Kings 7:9 serves as a timeless challenge to believers today. Just as Samaria faced a physical famine, the world around us endures a spiritual famine, desperately needing the "good tidings" of the Gospel of Jesus Christ. We, like the lepers, have stumbled upon an unimaginable treasure—the boundless grace, forgiveness, and eternal life offered through Christ's sacrifice. To hoard this news, to remain silent while others perish in spiritual destitution, is indeed "not well." The urgency felt by the lepers, fearing "mischief" if they delayed, should ignite a similar zeal within us. Our silence can lead to spiritual "mischief" for those who never hear, and for us, a missed opportunity to participate in God's redemptive plan. This verse calls us to move beyond self-interest and comfort, recognizing our moral obligation to share the life-transforming message with the "king's household"—the whole world.
Questions for Reflection
FAQ
Why were the lepers, who were outcasts, chosen to be the messengers of such vital news?
Answer: The choice of the lepers as messengers is a powerful demonstration of divine irony and God's consistent pattern of using the marginalized and unlikely to accomplish His purposes. In ancient Israel, lepers were ritually unclean and socially ostracized, forced to live outside the city gates. Their desperate circumstances led them to the Aramean camp, where they uniquely discovered the miraculous deliverance. God often chooses the weak and despised of the world to shame the strong (1 Corinthians 1:27-29) to ensure that the glory belongs to Him alone. Their status as outcasts also highlights the universality of God's grace and the truth that anyone, regardless of their social standing or past, can be an instrument in His hands to bring salvation and hope.
What kind of "mischief" did the lepers fear would come upon them if they delayed?
Answer: The "mischief" (Hebrew: ʻâvôn') they feared was likely multifaceted. Primarily, it could refer to divine judgment. Having witnessed God's miraculous intervention and then selfishly hoarding the life-saving news while their people starved would be a grave moral offense, potentially incurring God's wrath. Secondly, it could be the wrath of the starving populace or the king's household if the news was withheld and people continued to die unnecessarily. The lepers might have feared being held accountable for their silence. Thirdly, there was a practical danger: if they delayed too long, the Arameans might realize their panic was unfounded and return, or other marauders could discover the abandoned camp and plunder it, negating the miraculous provision. Thus, "mischief" encompassed both moral and practical consequences of their inaction.
How does this narrative relate to the Christian call to share the Gospel today?
Answer: This narrative serves as a profound Old Testament parallel to the Christian call to evangelism. Just as Samaria faced a physical famine, humanity faces a spiritual famine due to sin, leading to spiritual death (Romans 6:23). Christians have discovered the ultimate "good tidings"—the Gospel of Jesus Christ, which offers spiritual life, forgiveness, and reconciliation with God (John 3:16). The lepers' realization that it was "not well" to hold their peace mirrors the Christian's moral imperative to share this life-saving message. The urgency they felt, fearing "mischief" if they delayed, underscores the eternal consequences of spiritual silence. Just as the lepers were unlikely messengers, God uses ordinary believers today to be His ambassadors (2 Corinthians 5:20), proclaiming the "good news" to a world in desperate need.
CHRIST-CENTERED FULFILLMENT
The dramatic account in 2 Kings 7:9 serves as a powerful foreshadowing of the ultimate "good tidings" found in Jesus Christ. The physical famine in Samaria, leading to death and despair, mirrors humanity's spiritual famine caused by sin, which results in eternal separation from God (Romans 3:23). Just as God miraculously delivered Samaria from its besiegers, He has provided the ultimate deliverance from the tyranny of sin and death through the finished work of Christ on the cross. Jesus Himself came proclaiming the "good news" (gospel) to the poor, the captive, the blind, and the oppressed (Luke 4:18-19). The lepers, once outcasts, became the unlikely messengers of physical salvation; similarly, believers, once alienated from God, are now reconciled and commissioned to be ambassadors for Christ, bearing the message of spiritual reconciliation to a lost world (2 Corinthians 5:18-20). The "mischief" the lepers feared if they remained silent pales in comparison to the eternal "mischief" (judgment) that awaits those who never hear the Gospel. Thus, the lepers' moral awakening and urgent call to proclaim the news serve as a profound Old Testament echo of the Great Commission, compelling believers to share the ultimate hope found in Christ, who is our life and our hope of glory!