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 C. v. Raumer, Pal. pp. 271,272). This fortress the allied kings besieged. “The slingers surrounded and smote it,” i.e., bombarded it.

Verse 26
When the king of Moab saw that the battle was too strong for him, he attempted to fight a way through the besiegers with 700 men with drawn swords (להבקיע, lit., to split them) to the king of Edom, i.e., on the side which was held by this king, from whom he probably hoped that he should meet with the weakest resistance.

Verse 27
But when this attempt failed, in his desperation he took his first-born son, who was to succeed him as king, and offered him as a sacrifice upon the wall, i.e., in the sight of the besiegers, not to the God of Israel (Joseph. Ephr. Syr., etc.), but to his own god Camos (see at 1Ki 11:7), to procure help from him by appeasing his wrath; just as the heathen constantly sought to appease the wrath of their gods by human sacrifices on the occasion of great calamities (vid., Euseb. praepar. ev. iv. 16, and E. v. Lasaulx, die Sühnopfer der Griechen und Römer, pp. 8ff.). - “And there was (came) great wrath upon Israel, and they departed from him (the king of Moab) and returned into their land.” As על קצף היה is used of the divine wrath or judgment, which a man brings upon himself by sinning, in every other case in which the phrase occurs, we cannot understand it here as signifying the “human indignation,” or ill-will, which broke out among the besieged (Budd., Schulz, and others). The meaning is: this act of abomination, to which the king of the Moabites had been impelled by the extremity of his distress, brought a severe judgment from God upon Israel. The besiegers, that is to say, felt the wrath of God, which they had brought upon themselves by occasioning human sacrifice, which is strictly forbidden in the law (Lev 18:21; Lev 20:3), either inwardly in their conscience or in some outwardly visible signs, so that they gave up the further prosecution of the siege and the conquest of the city, without having attained the object of the expedition, namely, to renew the subjugation of Moab under the power of Israel. From 2 Kings 4 through 2 Kings 8:6 there follows a series of miracles on the part of Elisha, which both proved this prophet to be the continuer of the work which Elijah had begun, of converting Israel from the service of Baal to the service of the living God, and also