2 Kings 5:3

5:3 She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! Then he would cure him of his skin disease.”

2 Kings 5:8

5:8 When Elisha the prophet heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him to me so he may know there is a prophet in Israel.”

2 Kings 5:13-15

5:13 His servants approached and said to him, “O master, if the prophet had told you to do some difficult task, you would have been willing to do it. It seems you should be happy that he simply said, “Wash and you will be healed.” 5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. His skin became as smooth as a young child’s and he was healed.

5:15 He and his entire entourage returned to the prophet. Naaman 10  came and stood before him. He said, “For sure 11  I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.”

Amos 3:7

3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets.


map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.

tn Heb “man of God” (also in vv. 15, 20).

tn Heb “Let him come.”

tn Heb “my father,” reflecting the perspective of each individual servant. To address their master as “father” would emphasize his authority and express their respect. See BDB 3 s.v. אָב and the similar idiomatic use of “father” in 2 Kgs 2:12.

tn Heb “a great thing.”

tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”

tn Heb “How much more [when] he said, “Wash and be healed.” The second imperative (“be healed”) states the expected result of obeying the first (‘wash”).

tn Heb “according to the word of the man of God.”

tn Heb “and his skin was restored, like the skin of a small child.”

10 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

11 tn Heb “look.”