TRV
Translation
King James Version
And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.
Complete Jewish Bible
The king was talking with Geichazi the servant of the man of God. "Tell me," he said, "all the great things Elisha has done."
Berean Standard Bible
Now the king had been speaking to Gehazi, the servant of the man of God, saying, “Please relate to me all the great things Elisha has done.”
American Standard Version
Now the king was talking with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.
World English Bible Messianic
Now the king was talking with Gehazi the servant of the man of God, saying, “Please tell me all the great things that Elisha has done.”
Geneva Bible (1599)
And the King talked with Gehazi the seruant of the man of God, saying, Tell mee, I pray thee, all the great actes, that Elisha hath done.
Young's Literal Translation
And the king is speaking unto Gehazi, servant of the man of God, saying, `Recount, I pray thee, to me, the whole of the great things that Elisha hath done.'
See on the biblical-era map
In the KJVVerse 9,732 of 31,102
Study This Verse
Commentary on 2 Kings 8 verses 1–6
1 ¶ Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.
2 And the woman arose, and did after the saying of the man of God: and she went with her household, and sojourned in the land of the Philistines seven years.
3 And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth to cry unto the king for her house and for her land.
4 And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.
5 And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.
6 And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.
Here we have,
I. The wickedness of Israel punished with a long famine, one of God's sore judgments often threatened in the law. Canaan, that fruitful land, was turned into barrenness, for the iniquity of those that dwelt therein. The famine in Samaria was soon relieved by the raising of that siege, but neither that judgment nor that mercy had a due influence upon them, and therefore the Lord called for another famine; for when he judgeth he will overcome. If less judgments do not prevail to bring men to repentance, he will send greater and longer; they are at his beck, and will come when he calls for them. He does, by his ministers, call for reformation and obedience, and, if those calls be not regarded, we may expect he will call for some plague or other, for he will be heard. This famine continued seven years, as long again as that in Elijah's time; for if men will walk contrary to him, he will heat the furnace yet hotter.
II. The kindness of the good Shunammite to the prophet rewarded by the care that was taken of her in that famine; she was not indeed fed by miracle, as the widow of Sarepta was, but, 1. She had notice given her of this famine before it came, that she might provide accordingly, and was directed to remove to some other country; any where but in Israel she would find plenty. It was a great advantage to Egypt in Joseph's time that they had notice of the famine before it came, so it was to this Shunammite; others would be forced to remove at last, after they had long borne the grievances of the famine, and had wasted their substance, and could not settle elsewhere upon such good terms as she might that went early, before the crowd, and took her stock with her unbroken. It is our happiness to foresee an evil, and our wisdom, when we foresee an evil, and our wisdom, when we foresee it, to hide ourselves. 2. Providence gave her a comfortable settlement in the land of the Philistines, who, though subdued by David, yet were not wholly rooted out. It seems the famine was peculiar to the land of Israel, and other countries that joined close to them had plenty at the same time, which plainly showed the immediate hand of God in it (as in the plagues of Egypt, when they distinguished between the Israelites and the Egyptians) and that the sins of Israel, against whom this judgment was directly levelled, were more provoking to God than the sins of their neighbours, because of their profession of relation to God. You only have I known, therefore will I punish you, Amo 3:2. Other countries had rain when they had none, were free from locusts and caterpillars when they were eaten up with them; for some think this was the famine spoken of, Joe 1:3, Joe 1:4. It is strange that when there was plenty in the neighbouring countries there were not those that made it their business to import corn into the land of Israel, which might have prevented the inhabitants from removing; but, as they were befooled with their idolatries, so they were infatuated even in the matters of their civil interest.
III. Her petition to the king at her return, favoured by the seasonableness of her application to him. 1. When the famine was over she returned out of the land of the Philistines; that was no proper place for an Israelite to dwell any longer than there was a necessity for so doing, for there she could not keep her new moons and her sabbaths as she used to do in her own country, among the schools of the prophets, Kg2 4:23. 2. At her return she found herself kept out of the possession of her own estate, it being either confiscated to the exchequer, seized by the lord, or usurped in her absence by some of the neighbours; or perhaps the person she had entrusted with the management of it proved false, and would neither resign it to her nor come to an account with her for the profits: so hard is it to find a person that one can put a confidence in in a time of trouble, Pro 25:19; Mic 7:5. 3. She made her application to the king himself for redress; for, it seems (be it observed to his praise), he was easy of access, and did himself take cognizance of the complaint of his injured subjects. Time was when she dwelt so securely among her own people that she had no occasion to be spoken for to the king, or to the captain of the host (Kg2 4:13); but now her own familiar friends, in whom she trusted, proved so unjust and unkind that she was glad to appeal to the king against them. Such uncertainty there is in the creature that that may fail us which we most depend upon and that befriend us which we think we shall never need. 4. She found the king talking with Gehazi about Elisha's miracles, Kg2 8:4. It was his shame that he needed now to be informed concerning them, when he might have acquainted himself with them as they were done from Elisha himself, if he had not been wiling to shut his eyes against the convincing evidence of his mission; yet it was his praise that he was now better disposed, and would rather talk with a leper that was capable of giving a good account of them than continue ignorant of them. The law did not forbid all conversation with lepers, but only dwelling with them. There being then no priests in Israel, perhaps the king, or some one appointed by him, had the inspection of lepers, and passed the judgment upon them, which might bring him acquainted with Behazi. 5. This happy coincidence befriended both Behazi's narrative and her petition. Providence is to be acknowledged in ordering the circumstances of events, for sometimes those that are minute in themselves prove of great consequence, as this did, for, (1.) It made the king ready to believe Gehazi's narrative when it was thus confirmed by the persons most nearly concerned: "This is the woman, and this her son; let them speak for themselves," Kg2 8:5. Thus did God even force him to believe what he might have had some colour to question if he had only had Gehazi's word for it, because he was branded for a liar, witness his leprosy. (2.) It made him ready to grant her request; for who would not be ready to favour one whom heaven had thus favoured, and to support a life which was given once and again by miracle? In consideration of this the king gave orders that her land should be restored to her and all the profits that were made of it in her absence. If it was to himself that the land and profits had escheated, it was generous and kind to make so full a restitution; he would not (as Pharaoh did in Joseph's time) enrich the crown by the calamities of his subjects. If it was by some other person that her property was invaded, it was an act of justice in the king, and part of the duty of his place, to give her redress, Psa 82:3, Psa 82:4; Pro 31:9. It is not enough for those in authority that they do no wrong themselves, but they must support the right of those that are wronged.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
Copy as
Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 8:1
“Now Elisha had said to the woman whose son he had restored to life, ‘Get up and go with your household.’ ” This is the Shunammite woman who had received Elisha in her home. And [the prophet] had taken care of her son too, who had died, by reviving him. Elisha predicted to her that a seven-year famine would occur and invited her to find a new home by emigrating. He chose for her Palestine, a close and fertile region, whose inhabitants were rich thanks to their maritime commerce. For the land of the Philistines is entirely situated along the coast, and it had, at that time, some renowned harbors which were full of countless vessels, as is testified by the Scripture in many passages. That is why the patriarchs Abraham and Isaac had looked there for their refuge.From the allegorical point of view, Palestine, which received the righteous who were in exile and symbolically far from the Lord, was a figure of the world. And the people of Palestine detested the people of God and ill-treated the children of Israel who feared God. Later they were defeated by David and gave up their weapons of war, but they took them up again now and then. The world hates the saints and constantly persecutes them. And even after our Lord has defeated it and its prince [the devil] has been thrown out, these two never cease from fighting against his servants, grabbing and destroying the idle and the ignorant.
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 8:4 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
A divinely orchestrated encounter between King Jehoram of Israel and Gehazi, Elisha's former servant, is meticulously recorded. This pivotal conversation, initiated by the king's explicit request to hear "all the great things that Elisha hath done," serves as a crucial narrative hinge, setting the stage for the miraculous restoration of the Shunammite woman's land and property, thereby demonstrating God's sovereign providence and His capacity to utilize even flawed individuals to accomplish His intricate purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device powerfully at play in 2 Kings 8:4 is Foreshadowing. The king's specific inquiry about Elisha's "great things" directly and immediately foreshadows the miraculous restoration of the Shunammite woman's property in the verses that follow. Her story, particularly the raising of her son, is one of the very "great things" Gehazi would naturally recount. This precise timing and the king's pointed interest create a narrative expectation for a powerful display of divine providence. Additionally, there is a striking element of Irony in God's choice to use Gehazi, a disgraced and leprous former servant, as the crucial instrument through whom the Shunammite woman's land is restored. His personal failure and social ostracism do not prevent God from using his testimony for a greater, redemptive purpose, thereby highlighting God's absolute sovereignty over human imperfection and His ability to work through unexpected channels.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's meticulous and active providence, demonstrating how He orchestrates seemingly unrelated events and employs unexpected individuals to fulfill His divine purposes. The king's spontaneous curiosity and Gehazi's timely presence are not mere coincidences but integral components of a larger, divinely engineered plan to restore the Shunammite woman's property. It underscores the profound truth that God's plans unfold with perfect timing and precision, often utilizing imperfect vessels to bear witness to His mighty works. This narrative reinforces the unwavering truth that God is sovereign over all circumstances, even the political intrigues of kings and the personal failings of servants, ensuring His will is accomplished.
REFLECTION AND APPLICATION
2 Kings 8:4 offers profound and enduring lessons for believers today. It serves as a powerful reminder that God is not a distant deity but is intimately and actively involved in the intricate details of our lives and the world around us, orchestrating events in ways we often cannot perceive or comprehend. Just as King Jehoram's curiosity and Gehazi's presence converged at the perfect moment for the Shunammite woman's restoration, so too does God align circumstances for our ultimate good and His manifest glory. This truth should profoundly encourage us to cultivate unwavering trust in His divine providence, even when our personal situations seem chaotic, coincidental, or beyond our control. Furthermore, the remarkable use of Gehazi, a flawed and disgraced individual, highlights God's boundless ability to use anyone for His purposes, irrespective of their past failures, present limitations, or social standing. Our testimony of God's "great things" in our lives, however imperfect or insignificant we may feel, can be a potent instrument in His hands, opening doors for others to experience His goodness, power, and redemptive might. We are called to be faithful witnesses, boldly sharing what God has done, confident that He can use our words to bring about His perfect and sovereign will.
Questions for Reflection
FAQ
Why was Gehazi, who was afflicted with leprosy, allowed to be in the king's presence?
Answer: While Gehazi was indeed struck with leprosy in 2 Kings 5:27, the societal implications and severity of his isolation might have varied in practice. Levitical law did mandate that lepers live outside the camp (Leviticus 13:46), primarily for ritual purity and public health reasons related to the tabernacle/temple. However, this stricture might not have been uniformly applied to every social interaction, especially for someone who had once been a prominent figure like Gehazi. It's plausible that as a former servant of a renowned prophet, Gehazi was granted special dispensation for a royal audience, or that the king's court operated under different rules for such unique circumstances. More significantly, his presence is portrayed as divinely orchestrated, highlighting God's sovereign ability to use even a physically and socially outcast individual to accomplish His will. God's overarching purpose for the Shunammite woman's restoration superseded typical social and ceremonial barriers.
CHRIST-CENTERED FULFILLMENT
The "great things that Elisha hath done" in 2 Kings 8:4 serve as powerful, yet ultimately incomplete, foreshadowings of the infinitely greater things accomplished by Jesus Christ, the ultimate "man of God" and the incarnate Son of God. Elisha's miracles—healing the sick, raising the dead, providing for the needy—were undeniably potent, but they were temporary in their effect and limited in their scope. They functioned as signs, pointing forward to the comprehensive, eternal, and redemptive work of Jesus. Jesus, unlike Elisha, did not merely heal a few or raise a select few from the dead; He is the very source of all healing and the embodiment of the resurrection and the life (John 11:25). His "great things" encompass not only countless miracles of healing and provision during His earthly ministry but, more profoundly, His perfect life, His atoning death on the cross, and His glorious resurrection, which decisively conquered sin and death once and for all (Hebrews 2:14-15). Just as Gehazi's testimony led to the restoration of the Shunammite woman's earthly inheritance, the faithful testimony of the apostles and subsequent generations of believers about Jesus's "great things"—His redemptive work on the cross and His triumph over the grave—leads to the restoration of humanity's spiritual inheritance and the promise of eternal life for all who believe (Acts 2:32-33). In Christ, all the "great things" of God find their ultimate, complete, and everlasting fulfillment, offering not just temporary relief but eternal salvation and cosmic restoration.