2 Kings 5:1-27

Elisha Heals a Syrian General

5:1 Now Naaman, the commander of the king of Syria’s army, was esteemed and respected by his master, ¹  for through him the Lord had given Syria military victories. But this great warrior had a skin disease. ²  5:2 Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman’s wife. 5:3 She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! ³  Then he would cure him of his skin disease.”

5:4 Naaman ⁴  went and told his master what the girl from the land of Israel had said. 5:5 The king of Syria said, “Go! I will send a letter to the king of Israel.” So Naaman ⁵  went, taking with him ten talents ⁶  of silver, six thousand shekels of gold, ⁷  and ten suits of clothes. 5:6 He brought the letter to king of Israel. It read: “This is a letter of introduction for my servant Naaman, ⁸  whom I have sent to be cured of his skin disease.” 5:7 When the king of Israel read the letter, he tore his clothes and said, “Am I God? Can I kill or restore life? Why does he ask me to cure a man of his skin disease? ⁹  Certainly you must see that he is looking for an excuse to fight me!” ¹⁰ 

5:8 When Elisha the prophet ¹¹  heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him ¹²  to me so he may know there is a prophet in Israel.” 5:9 So Naaman came with his horses and chariots and stood in the doorway of Elisha’s house. 5:10 Elisha sent out a messenger who told him, “Go and wash seven times in the Jordan; your skin will be restored ¹³  and you will be healed.” 5:11 Naaman went away angry. He said, “Look, I thought for sure he would come out, stand there, invoke the name of the Lord his God, wave his hand over the area, and cure the skin disease. 5:12 The rivers of Damascus, the Abana and Pharpar, are better than any of the waters of Israel! ¹⁴  Could I not wash in them and be healed?” So he turned around and went away angry. 5:13 His servants approached and said to him, “O master, ¹⁵  if the prophet had told you to do some difficult task, ¹⁶  you would have been willing to do it. ¹⁷  It seems you should be happy that he simply said, “Wash and you will be healed.” ¹⁸  5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. ¹⁹  His skin became as smooth as a young child’s ²⁰  and he was healed.

5:15 He and his entire entourage returned to the prophet. Naaman ²¹  came and stood before him. He said, “For sure ²²  I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.” 5:16 But Elisha ²³  replied, “As certainly as the Lord lives (whom I serve), ²⁴  I will take nothing from you.” Naaman ²⁵  insisted that he take it, but he refused. 5:17 Naaman said, “If not, then please give your servant a load of dirt, enough for a pair of mules to carry, ²⁶  for your servant will never again offer a burnt offering or sacrifice to a god other than the Lord. ²⁷  5:18 May the Lord forgive your servant for this one thing: When my master enters the temple of Rimmon to worship, and he leans on my arm and I bow down in the temple of Rimmon, may the Lord forgive your servant for this.” ²⁸  5:19 Elisha ²⁹  said to him, “Go in peace.”

When he had gone a short distance, ³⁰  5:20 Gehazi, the prophet Elisha’s servant, thought, ³¹  “Look, my master did not accept what this Syrian Naaman offered him. ³²  As certainly as the Lord lives, I will run after him and accept something from him.” 5:21 So Gehazi ran after Naaman. When Naaman saw someone running after him, he got down from his chariot to meet him and asked, “Is everything all right?” ³³  5:22 He answered, “Everything is fine. ³⁴  My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. ³⁵  Please give them a talent ³⁶  of silver and two suits of clothes.’” 5:23 Naaman said, “Please accept two talents of silver. ³⁷  He insisted, and tied up two talents of silver in two bags, along with two suits of clothes. He gave them to two of his servants and they carried them for Gehazi. ³⁸  5:24 When he arrived at the hill, he took them from the servants ³⁹  and put them in the house. Then he sent the men on their way. ⁴⁰ 

5:25 When he came and stood before his master, Elisha asked him, “Where have you been, Gehazi?” He answered, “Your servant hasn’t been anywhere.” 5:26 Elisha ⁴¹  replied, “I was there in spirit when a man turned and got down from his chariot to meet you. ⁴²  This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. ⁴³  5:27 Therefore Naaman’s skin disease will afflict ⁴⁴  you and your descendants forever!” When Gehazi ⁴⁵  went out from his presence, his skin was as white as snow. ⁴⁶ 

Job 21:22

21:22 Can anyone teach ⁴⁷  God knowledge,

since ⁴⁸  he judges those that are on high? ⁴⁹ 

Job 33:13

33:13 Why do you contend against him,

that he does not answer all a person’s ⁵⁰  words?

Job 36:23

36:23 Who has prescribed his ways for him?

Or said to him, ‘You have done what is wicked’?

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ⁵¹ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ⁵²  his hand

and says to him, ‘What have you done?’

[5:1]  ¹ tn Heb “was a great man before his master and lifted up with respect to the face.”

[5:1]  ² tn For a discussion of מְצֹרָע (mÿtsora’), traditionally translated “leprous,” see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen’s disease.

[5:3]  ³ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[5:4]  ⁴ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

[5:5]  ⁵ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

[5:5]  ⁶ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 750 pounds of silver (cf. NCV, NLT, CEV).

[5:5]  ⁷ tn Heb “six thousand gold […].” The unit of measure is not given in the Hebrew text. A number of English versions supply “pieces” (e.g., KJV, ASV, NAB, TEV) or “shekels” (e.g., NASB, NIV, NRSV).

[5:6]  ⁸ tn Heb “and now when this letter comes to you, look, I have sent to you Naaman my servant.”

[5:7]  ⁹ tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons.

[5:7]  ¹⁰ tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”

[5:8]  ¹¹ tn Heb “man of God” (also in vv. 15, 20).

[5:8]  ¹² tn Heb “Let him come.”

[5:10]  ¹³ tn Heb “will return to you.”

[5:12]  ¹⁴ tn Heb “Are not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?” The rhetorical question expects an emphatic “yes” as an answer.

[5:13]  ¹⁵ 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.

[5:13]  ¹⁶ tn Heb “a great thing.”

[5:13]  ¹⁷ tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”

[5:13]  ¹⁸ 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”).

[5:14]  ¹⁹ tn Heb “according to the word of the man of God.”

[5:14]  ²⁰ tn Heb “and his skin was restored, like the skin of a small child.”

[5:15]  ²¹ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

[5:15]  ²² tn Heb “look.”

[5:16]  ²³ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:16]  ²⁴ tn Heb “before whom I stand.”

[5:16]  ²⁵ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

[5:17]  ²⁶ tn Heb “and [if] not, may there be given to your servant a load [for] a pair of mules, earth.”

[5:17]  ²⁷ tn Heb “for your servant will not again make a burnt offering and sacrifice to other gods, only to the Lord.”

[5:18]  ²⁸ tn Heb “When my master enters the house of Rimmon to bow down there, and he leans on my hand and I bow down [in] the house of Rimmon, when I bow down [in] the house of Rimmon, may the Lord forgive your servant for this thing.”

[5:19]  ²⁹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:19]  ³⁰ tn Heb “and he went from him a distance of land.” The precise meaning of כִּבְרַה (kivrah) “distance,” is uncertain. See BDB 460 s.v. כִּבְרַה, and HALOT 459-60 s.v. II *כְּבָרַה, and M. Cogan and H. Tadmor, II Kings (AB), 65.

[5:20]  ³¹ tn Heb “said” (i.e., to himself).

[5:20]  ³² tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”

[5:21]  ³³ tn Heb “Is there peace?”

[5:22]  ³⁴ tn Heb “peace.”

[5:22]  ³⁵ tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”

[5:22]  ³⁶ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver (cf. NCV, NLT, CEV).

[5:23]  ³⁷ tn Heb “Be resolved and accept two talents.”

[5:23]  ³⁸ tn Heb “before him.”

[5:24]  ³⁹ tn Heb “from their hand.”

[5:24]  ⁴⁰ tn Heb “and he sent the men away and they went.”

[5:26]  ⁴¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:26]  ⁴² tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.

[5:26]  ⁴³ tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.

[5:27]  ⁴⁴ tn Heb “cling to.”

[5:27]  ⁴⁵ tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.

[5:27]  ⁴⁶ tn Traditionally, “he went from before him, leprous like snow.” But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66.

[21:22]  ⁴⁷ tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical – it is affirming that no one can teach God.

[21:22]  ⁴⁸ tn The clause begins with the disjunctive vav (ו) and the pronoun, “and he.” This is to be subordinated as a circumstantial clause. See GKC 456 §142.d.

[21:22]  ⁴⁹ tc The Hebrew has רָמִים (ramim), a plural masculine participle of רוּם (rum, “to be high; to be exalted”). This is probably a reference to the angels. But M. Dahood restores an older interpretation that it refers to “the Most High” (“Some Northwest Semitic words in Job,”Bib 38 [1957]: 316-17). He would take the word as a singular form with an enclitic mem (ם). He reads the verse, “will he judge the Most High?”

[33:13]  ⁵⁰ tc The MT has “all his words.” This must refer to “man” in the previous verse. But many wish to change it to “my words,” since it would be summarizing Job’s complaint to God.

[4:35]  ⁵¹ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ⁵² tn Aram “strikes against.”