TRV
Translation
King James Version
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.
KJV (with Strong's)
And it came to pass, as he was telling H5608 the king H4428 how he had restored H2421 a dead body H4191 to life H2421, that, behold, the woman H802, whose son H1121 he had restored to life H2421, cried H6817 to the king H4428 for her house H1004 and for her land H7704. And Gehazi H1522 said H559, My lord H113, O king H4428, this is the woman H802, and this is her son H1121, whom Elisha H477 restored to life H2421.
Complete Jewish Bible
Just as he was telling the king how he had restored a dead person to life, at that very moment the woman whose son he had restored to life came to the king with her claim for her house and land. Geichazi said, "My lord, king, this is the woman; and this is her son, the one Elisha restored to life."
Berean Standard Bible
And Gehazi was telling the king how Elisha had brought the dead back to life. Just then the woman whose son Elisha had revived came to appeal to the king for her house and her land. So Gehazi said, “My lord the king, this is the woman, and this is the son Elisha restored to life.”
American Standard Version
And it came to pass, as he was telling the king how he had restored to life him that was dead, 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.
World English Bible Messianic
As he was telling the king how he had restored to life him who was dead, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. Gehazi said, “My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.”
Geneva Bible (1599)
And as he told the King, howe he had restored one dead to life, behold, the woman, whose sonne he had raised to life, called vpon the King for her house and for her land. Then Gehazi sayd, My lorde, O King, this is the woman, and this is her sonne, whom Elisha restored to life.
Young's Literal Translation
And it cometh to pass, he is recounting to the king how he had revived the dead, and lo, the woman whose son he had revived is crying unto the king, for her house and for her field, and Gehazi saith, `My lord, O king, this is the woman, and this her son, whom Elisha revived.'
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In the KJVVerse 9,733 of 31,102
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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.
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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.
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SUMMARY
Second Kings 8:5 captures a moment of profound divine synchronicity and dramatic confirmation, as Gehazi, Elisha's servant, recounts to the King of Israel the miraculous resurrection of the Shunammite woman's son. At the precise instant of this testimony, the very woman and her son appear before the king, appealing for the restoration of her house and land. This divinely orchestrated encounter serves as irrefutable, living evidence of God's miraculous power working through Elisha, compelling the king to act justly on the woman's behalf and ensuring the return of her lost property.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Kings 8:5 masterfully employs several literary devices to heighten its impact and underscore its theological message. Most prominent is Divine Irony or Dramatic Irony, where the audience is aware of the perfect, divinely orchestrated timing of the woman's arrival, which is revealed to the king at the precise moment Gehazi speaks of her son's resurrection. This creates a powerful sense of Divine Providence, demonstrating God's sovereign control over seemingly random events, orchestrating them for His purposes. The use of the Hebrew interjection "behold" (implied in the KJV's "that, behold") functions as an Exclamatory Marker, drawing immediate attention to the sudden and astonishing appearance of the woman and her son, emphasizing the miraculous synchronicity. There is also a powerful form of Parallelism between Gehazi's verbal testimony and the immediate, tangible evidence, which functions as a profound Confirmation of Elisha's prophetic authority and God's power. The narrative structure itself builds suspense, leading to this climactic moment of undeniable proof.
THEOLOGICAL AND THEMATIC CONNECTIONS
The profound synchronicity in 2 Kings 8:5 vividly illustrates God's active involvement in the affairs of humanity and His meticulous care for His covenant people. It underscores that what appears to be mere coincidence is, in fact, divine orchestration, demonstrating God's perfect timing and sovereign control over all circumstances. This moment serves not only to confirm Elisha's prophetic ministry but also to highlight God's faithfulness to those who trust and serve Him, ensuring justice and restoration even in the face of loss. The miracle of resurrection, recounted and then immediately verified, also points to God's ultimate power over life and death, a power that He exercises for the good of His chosen ones and for the vindication of His prophets.
REFLECTION AND APPLICATION
The remarkable convergence of events in 2 Kings 8:5 offers profound encouragement for believers today. It reminds us that God is not a distant deity but an intimately involved Father who orchestrates the details of our lives with perfect precision. When we face challenges, delays, or seemingly insurmountable obstacles, this passage calls us to trust in God's perfect timing, knowing that His answers may come in the most unexpected and dramatic ways, often at the very moment they are most needed to confirm His presence and power. Just as God ensured the restoration of the Shunammite woman's property, He is faithful to provide for our needs and to bring about justice for His children. This narrative encourages us to maintain our faith, even through periods of waiting or displacement, confident that God remembers our faithfulness and will act on our behalf, often in ways that leave no doubt about His divine hand. It also challenges us to be ready to testify to God's mighty acts, for He may provide immediate, undeniable confirmation of His truth to those who hear our witness.
Questions for Reflection
FAQ
Who was Gehazi, and why was he speaking to the king about Elisha's miracles?
Answer: Gehazi was Elisha's personal servant, a role akin to an apprentice or attendant. He had been intimately involved in many of Elisha's miracles, including the initial interactions with the Shunammite woman and the raising of her son in 2 Kings 4. However, Gehazi later fell into disgrace due to his greed and deceit in the story of Naaman, resulting in him being struck with leprosy (2 Kings 5:20-27). His presence with the king in 2 Kings 8 is intriguing. Some scholars suggest that despite his leprosy, he might have been permitted in the king's court as a witness to Elisha's power, perhaps because of the king's interest in the prophet's activities, or because the king sought to understand more about the famine and Elisha's warnings. His role here is to recount Elisha's deeds, setting the stage for the dramatic confirmation.
What happened to the Shunammite woman's house and land, and why did she need to appeal to the king?
Answer: The Shunammite woman, following Elisha's warning of a seven-year famine, had left Israel to sojourn in the land of the Philistines (2 Kings 8:1-2). During her extended absence, it appears her property (house and land) had either been confiscated by the crown, taken over by others, or fallen into disuse and was now considered ownerless or under royal jurisdiction. Upon her return after the famine, to reclaim her rightful inheritance, she had to appeal directly to the king, who held the ultimate authority in such matters of property law and justice. Her appeal was a legal plea for the restoration of her family's ancestral land, a vital aspect of Israelite identity and livelihood.
What is the significance of the "perfect timing" in this verse?
Answer: The "perfect timing" in 2 Kings 8:5 is highly significant as it serves as a powerful demonstration of divine providence and God's sovereign control. It's not a mere coincidence but a divinely orchestrated event designed to provide undeniable confirmation of Elisha's prophetic authority and God's miraculous power. Just as Gehazi finishes recounting the miracle of the son's resurrection, the very woman and son who were the subjects of that miracle appear, providing living proof. This immediate, tangible corroboration would have left a profound impression on the king, validating Gehazi's testimony and prompting the king to act decisively in the woman's favor. It underscores God's active involvement in human affairs and His faithfulness to those who trust Him, demonstrating His ability to bring about justice and vindication at the opportune moment.
CHRIST-CENTERED FULFILLMENT
The miraculous restoration of the Shunammite woman's son to life by Elisha, so dramatically confirmed in 2 Kings 8:5, powerfully foreshadows the ultimate life-giver, Jesus Christ. While Elisha acted as an instrument of God's power, Jesus possesses inherent life-giving authority. The "behold" moment in this verse, where the living proof of resurrection appears, points forward to the ultimate "behold" moment when Jesus, the Lamb of God who takes away the sin of the world, would demonstrate His absolute power over death. Jesus not only raised individuals like Lazarus (John 11:43-44) and the widow's son at Nain (Luke 7:14-15), but He Himself conquered death, rising from the grave as the firstfruits of those who have fallen asleep. Elisha's miracle was a temporary restoration to earthly life, but Christ offers eternal life (John 11:25-26) and a spiritual resurrection from sin (Romans 6:4). Thus, the divine timing and power over death displayed in 2 Kings 8:5 serve as a profound Old Testament echo of the greater resurrection power of our Lord Jesus Christ, who truly is the Resurrection and the Life.