TRV
Translation
King James Version
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.
KJV (with Strong's)
And when the king H4428 asked H7592 the woman H802, she told H5608 him. So the king H4428 appointed H5414 unto her a certain H259 officer H5631, saying H559, Restore H7725 all that was hers, and all the fruits H8393 of the field H7704 since the day H3117 that she left H5800 the land H776, even until now.
Complete Jewish Bible
On being asked by the king, the woman verified it. At this, the king appointed a special officer and charged him, "Restore everything that belongs to her, including the income her fields have produced from the day she left them until now."
Berean Standard Bible
When the king asked the woman, she confirmed it. So the king appointed for her an officer, saying, “Restore all that was hers, along with all the proceeds of the field from the day that she left the country until now.”
American Standard Version
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.
World English Bible Messianic
When the king asked the woman, she told him. So the king appointed to 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.”
Geneva Bible (1599)
And when the King asked the woman, shee told him: so the King appoynted her an Eunuch, saying, Restore thou all that are hers, and all the fruites of her landes since the day shee left the land, euen vntill this time.
Young's Literal Translation
And the king asketh at the woman, and she recounteth to him, and the king appointeth to her a certain eunuch, saying, `Give back all that she hath, and all the increase of the field from the day of her leaving the land even till now.'
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In the KJVVerse 9,734 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
This verse culminates the remarkable narrative of the Shunammite woman, detailing the king's divinely orchestrated decree to fully restore her property and all its accumulated produce. After a seven-year famine forced her sojourn in the land of the Philistines, her return coincided with Gehazi, Elisha's servant, recounting the prophet's miracles to the king, including the raising of her son, thus paving the way for her urgent appeal and the king's comprehensive act of justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Kings 8:1-6 culminating in this verse is rich with literary artistry. A prominent device is Divine Irony or Divine Coincidence, where seemingly random events converge with perfect timing. The fact that the Shunammite woman arrives to make her appeal at the exact moment Gehazi is recounting her son's resurrection to the king is a powerful example of God's unseen hand orchestrating human affairs. This "coincidence" is too perfect to be accidental, underscoring God's meticulous care for His faithful. There is also an element of Narrative Symmetry and Foreshadowing; just as Elisha had previously restored her son's life (her greatest loss), the king, under divine influence, now restores her livelihood and property (her material loss), completing the cycle of restoration for this faithful woman. The king's comprehensive decree also serves as a Symbol of ultimate divine justice, where not only the principal is returned but also all that was lost due to circumstances beyond one's control, pointing to a deeper theological truth about God's restorative nature.
THEOLOGICAL AND THEMATIC CONNECTIONS
The story of the Shunammite woman's restoration in 2 Kings 8:6 beautifully illustrates God's character as a God of meticulous care, justice, and comprehensive restoration. It affirms that even in times of severe hardship, loss, or displacement, God remains sovereign, orchestrating events to bring about His purposes for those who trust Him. Her experience is a powerful testament to the truth that God does not abandon His faithful, and His timing is perfect, often working through unexpected channels and human authorities to bring about His desired outcomes. This narrative offers profound hope that God can bring about comprehensive restoration in areas of our lives that seem utterly lost or forfeited, whether they be material, relational, or spiritual, demonstrating His active involvement in the lives of His people.
REFLECTION AND APPLICATION
The story of the Shunammite woman's restoration in 2 Kings 8:6 offers profound encouragement for believers today. It reminds us that even when life's circumstances force us into periods of loss, displacement, or uncertainty, God's sovereign hand is at work behind the scenes. Her experience teaches us to trust in God's perfect timing and His intricate care, even when events seem coincidental or chaotic. We are called to cultivate a spirit of faithfulness and obedience, knowing that our past acts of devotion are not forgotten by God. Furthermore, this narrative inspires hope that God is a God of restoration, capable of bringing wholeness and recovery to areas of our lives that feel broken, lost, or stolen. Just as the king's decree was comprehensive, God's desire for our well-being and flourishing is holistic, extending to every aspect of our existence, from our material needs to our deepest spiritual longings. This story invites us to lean into God's providence, believing that He can redeem and restore even what seems irretrievable.
Questions for Reflection
FAQ
Who was the king mentioned in this verse?
Answer: The king mentioned in 2 Kings 8:6 is King Joram (also known as Jehoram) of Israel, the son of King Ahab. Although Joram was not a righteous king in the eyes of the Lord, he frequently interacted with the prophet Elisha, and in this instance, he appears to have been influenced by the powerful testimony of Elisha's servant, Gehazi, regarding the prophet's miracles.
Why was the timing of the Shunammite woman's appeal so significant?
Answer: The timing was divinely orchestrated, demonstrating God's perfect providence. As the Shunammite woman arrived to appeal to the king for her property, the king happened to be speaking with Gehazi, Elisha's servant. Gehazi was at that very moment recounting the great deeds of Elisha, specifically mentioning the miracle of Elisha raising the Shunammite woman's son from the dead, an event detailed in 2 Kings 4:36. This perfect convergence of events immediately validated the woman's identity and her connection to the revered prophet Elisha, making the king exceptionally receptive to her plea and ensuring her favorable outcome.
What does "fruits of the field" imply beyond mere land restoration?
Answer: The phrase "fruits of the field" (תְּבוּאַת הַשָּׂדֶה, t'vu'at ha-sadeh) signifies not just the return of the physical land itself, but also the accumulated produce, crops, or income that the land would have yielded during the entire seven-year period of her absence. This demonstrates an extraordinary level of comprehensive restitution, ensuring that the Shunammite woman was fully compensated for all financial losses incurred due to the famine and her forced sojourn, thereby restoring her economic well-being completely and making her whole.
CHRIST-CENTERED FULFILLMENT
The narrative of the Shunammite woman's comprehensive restoration in 2 Kings 8:6 finds its ultimate and most profound fulfillment in Jesus Christ. While an earthly king restored property and produce, Christ, the King of kings, offers a far greater and eternal restoration. He is the one who truly "restores our soul" (Psalm 23:3), bringing us back into right relationship with God, a relationship lost through sin. Just as the Shunammite woman experienced a reversal of loss, believers in Christ experience redemption from the curse of sin and death, receiving new life and an inheritance that is imperishable and undefiled (1 Peter 1:3-4). He is the ultimate restorer of all things, not just material possessions but also broken lives, shattered relationships, and lost hope. Through His atoning work on the cross, Jesus takes away the sin of the world (John 1:29), reconciling us to God (Colossians 1:19-20) and promising a future where all things are made new (Revelation 21:5). The comprehensive nature of the king's decree in 2 Kings foreshadows the boundless grace and complete restoration that Christ offers, not merely for a season, but for eternity, culminating in the new heavens and new earth where righteousness dwells (2 Peter 3:13).