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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>2 Kings 5 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/2_kings/5.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/2_kings/5.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/2_kings/5-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../2_kings/">2 Kings</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../2_kings/4.htm" title="2 Kings 4">◄</a> 2 Kings 5 <a href="../2_kings/6.htm" title="2 Kings 6">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"> <div class="versenum"><a href="/2_kings/5-1.htm">2 Kings 5:1</a></div><div class="verse">Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, <i>but he was</i> a leper.</div>V.<p>ELISHA HEALS NAAMAN THE SYRIAN’S LEPROSY, AND PUNISHES GEHAZI THEREWITH.</span><p>(1) <span class= "bld">Now.</span>—The construction implies a break between this narrative and the preceding. Whether the events related belong to the time of Jehoram or of the dynasty of Jehu is not clear. Evidently it was a time of peace between Israel and Syria.<p><span class= "bld">Naaman</span> (<span class= "ital">beauty</span>).—A title of the sun-god. (See Note on <a href="/isaiah/17-10.htm" title="Because you have forgotten the God of your salvation, and have not been mindful of the rock of your strength, therefore shall you plant pleasant plants, and shall set it with strange slips:">Isaiah 17:10</a>.)<p><span class= "bld">A great man with his master</span>.—Literally, before his lord. (Comp. <a href="/genesis/10-9.htm" title="He was a mighty hunter before the LORD: why it is said, Even as Nimrod the mighty hunter before the LORD.">Genesis 10:9</a>.)<p><span class= "bld">Honourable.</span>—In special favour. Literally, <span class= "ital">lifted up of face</span>. (Comp. <a href="/2_kings/3-14.htm" title="And Elisha said, As the LORD of hosts lives, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward you, nor see you.">2Kings 3:14</a>, Note; <a href="/isaiah/3-3.htm" title="The captain of fifty, and the honorable man, and the counselor, and the cunning artificer, and the eloquent orator.">Isaiah 3:3</a>.)<p><span class= "bld">By him the Lord had given deliverance unto Syria.</span>—Notice the high prophetic view that it is Jehovah, not Hadad or Rimmon, who gives victory to Syria as well as Israel. (Comp. <a href="/amos/9-7.htm" title="Are you not as children of the Ethiopians to me, O children of Israel? said the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir?">Amos 9:7</a>.) It is natural to think of the battle in which Ahab received his mortal wound (<a href="/1_kings/22-30.htm" title="And the king of Israel said to Jehoshaphat, I will disguise myself, and enter into the battle; but put you on your robes. And the king of Israel disguised himself, and went into the battle.">1Kings 22:30</a>, <span class= "ital">seq</span>.). The Midrash makes Naaman the man who “drew the bow at a venture” on that occasion. The “deliverance” was victory over Israel.<p><span class= "bld">He was also a mighty man in valour, but he was a leper.</span>—Literally, <span class= "ital">and the man was a brave warrior, stricken with leprosy</span>. His leprosy need not have been so severe as to incapacitate him for military duties. The victor over Israel is represented as a leper who has to seek, and finds, his only help in Israel (<span class= "ital">Thenius</span>).<p> <div class="versenum"><a href="/2_kings/5-2.htm">2 Kings 5:2</a></div><div class="verse">And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife.</div>(2) <span class= "bld">The Syrians.</span>—Heb., <span class= "ital">Aram</span>, the word rendered “Syria” in <a href="/2_kings/5-1.htm" title="Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him the LORD had given deliverance to Syria: he was also a mighty man in valor, but he was a leper.">2Kings 5:1</a>.<p><span class= "bld">By companies.</span>—Or, <span class= "ital">in troops</span>, referring to a marauding incursion made at some time prior to the events here recorded.<p><span class= "bld">Brought away captive . . . a little maid.</span>—Comp. the reference in <a href="/joel/3-6.htm" title="The children also of Judah and the children of Jerusalem have you sold to the Grecians, that you might remove them far from their border.">Joel 3:6</a> to the Phœnician traffic in Jewish slaves.<p> <div class="versenum"><a href="/2_kings/5-3.htm">2 Kings 5:3</a></div><div class="verse">And she said unto her mistress, Would God my lord <i>were</i> with the prophet that <i>is</i> in Samaria! for he would recover him of his leprosy.</div>(3) <span class= "bld">Would God.</span>—<span class= "ital">O that! ’Ahalê</span> here; in <a href="/psalms/119-5.htm" title="O that my ways were directed to keep your statutes!">Psalm 119:5</a>, <span class= "ital">’Ahalay</span>. The word seems to follow the analogy of <span class= "ital">’ashrê</span>, “O the bliss of!” (<a href="/psalms/1-1.htm" title="Blessed is the man that walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful.">Psalm 1:1</a>). It perhaps means “O the delight of!” the root <span class= "ital">’ahal</span> being assumed equivalent to the Arabic <span class= "ital">halâ</span>, Syriac <span class= "ital">halî</span>, “dulcis fuit.”<p><span class= "bld">For he would recover him.</span>—<span class= "ital">Then he would receive him back.</span> (Comp. <a href="/context/numbers/12-14.htm" title="And the LORD said to Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again.">Numbers 12:14-15</a>.) In Israel lepers were excluded from society. Restoration to society implied restoration to health. Hence the same verb came to be used in the sense of healing as well as of receiving back the leper. Thenius, however, argues that as the phrase “from leprosy” is wanting in Numbers 12, the real meaning is, “to take a person away from leprosy,” to which he had been, as it were, delivered up.<p> <div class="versenum"><a href="/2_kings/5-4.htm">2 Kings 5:4</a></div><div class="verse">And <i>one</i> went in, and told his lord, saying, Thus and thus said the maid that <i>is</i> of the land of Israel.</div>(4) <span class= "bld">And one went in.</span>—<span class= "ital">And he</span> (<span class= "ital">i.e.</span>, Naaman) <span class= "ital">went in: scil</span>., into the palace. Some MSS.: “and she went in and told.”<p><span class= "bld">Thus and thus.</span>—To avoid repetition of her actual words.<p> <div class="versenum"><a href="/2_kings/5-5.htm">2 Kings 5:5</a></div><div class="verse">And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand <i>pieces</i> of gold, and ten changes of raiment.</div>(5) <span class= "bld">Go to, go.</span>—<span class= "ital">Depart thou</span> (thither), <span class= "ital">enter</span> (the land of Israel).<p><span class= "bld">A letter.</span>—Written, probably, in that old Aramean script of which we have examples on Assyrian seals of the eighth century B.C. , and which closely resembled the old Phœnician and Hebrew characters, as well as that of the Moabite stone (<a href="/2_kings/1-1.htm" title="Then Moab rebelled against Israel after the death of Ahab.">2Kings 1:1</a>, Note).<p><span class= "bld">With him.</span>—<span class= "ital">In his hand.</span> (Comp. the expression “to fill the hand for Jehovah”—<span class= "ital">i.e.</span>, with presents; <a href="/1_chronicles/29-5.htm" title="The gold for things of gold, and the silver for things of silver, and for all manner of work to be made by the hands of artificers. And who then is willing to consecrate his service this day to the LORD?">1Chronicles 29:5</a>.)<p><span class= "bld">Changes of raiment.</span>—Or, <span class= "ital">holiday suits</span>. Reuss, <span class= "ital">habits de fête</span>. (See the same word, <span class= "ital">halîphôth</span>, in <a href="/genesis/45-22.htm" title="To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.">Genesis 45:22</a>.) Curiously enough, similar expressions (<span class= "ital">nahlaptum, hitlupatum</span>) were used in the like sense by the Assyrians (Schrader).<p><span class= "bld">Ten talents of silver</span>.—About £3,750 in our money. The money talent was equivalent to sixty minas, the mina to fifty shekels. The shekel came to about 2 Samuel 6 d. of our money.<p><span class= "bld">Six thousand pieces of gold.</span>—Heb., <span class= "ital">six thousand </span>(<span class= "ital">in</span>)<span class= "ital"> gold: i.e.</span>, six thousand gold shekels=two talents of gold, about £13,500. The gold shekel was worth about 45s. of our currency. The total sum appears much too large, and the numbers are probably corrupt, as is so often the case.<p> <div class="versenum"><a href="/2_kings/5-6.htm">2 Kings 5:6</a></div><div class="verse">And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have <i>therewith</i> sent Naaman my servant to thee, that thou mayest recover him of his leprosy.</div>(6) <span class= "bld">Now.</span>—Heb., <span class= "ital">And now</span>, continuing an omitted passage. Only the principal sentence of the letter is given. The message pre-supposes a not altogether hostile relation between the two kings; and the words of the next verse, “He seeketh a quarrel against me,” point to the time of comparative lull which ensued after the luckless expedition to Ramoth-gilead (1. Kings 22), and the short reign of the invalid Ahaziah; <span class= "ital">i.e.</span>, to the reign of Jehoram, <span class= "ital">not</span> to that of Jehoahaz, in which Israel was wholly crushed by Syria (<a href="/context/2_kings/13-3.htm" title="And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, all their days.">2Kings 13:3-7</a>). Schenkel thinks the Syrian inroads (<a href="/2_kings/5-2.htm" title="And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife.">2Kings 5:2</a>) indicate the reign of Jehu, and that <span class= "ital">Hazael</span> was the king who wrote the letter, as he was personally acquainted with Elisha (<a href="/2_kings/5-5.htm" title="And the king of Syria said, Go to, go, and I will send a letter to the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.">2Kings 5:5</a>, <span class= "ital">seq</span>.). But, as Thenius remarks, he forgets that the relations between Jehu and Syria were throughout strained to the last degree, so that such a friendly passage between the two kings as is here described is not to be thought of.<p> <div class="versenum"><a href="/2_kings/5-7.htm">2 Kings 5:7</a></div><div class="verse">And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, <i>Am</i> I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me.</div>(7) <span class= "bld">He rent his clothes.</span>—As if he had heard blasphemy. (Comp. <a href="/matthew/26-65.htm" title="Then the high priest rent his clothes, saying, He has spoken blasphemy; what further need have we of witnesses? behold, now you have heard his blasphemy.">Matthew 26:65</a>.)<p><span class= "bld">Am I God, to kill and to make alive?</span>—<a href="/deuteronomy/32-39.htm" title="See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand.">Deuteronomy 32:39</a>, “I kill, and I make alive;” <a href="/1_samuel/2-6.htm" title="The LORD kills, and makes alive: he brings down to the grave, and brings up.">1Samuel 2:6</a>, “The Lord killeth, and maketh alive.” Leprosy was a kind of living death. (Comp. <a href="/numbers/12-12.htm" title="Let her not be as one dead, of whom the flesh is half consumed when he comes out of his mother's womb.">Numbers 12:12</a>, Heb., “Let her not become as the dead, who, when he cometh forth of his mother’s womb, hath half his flesh consumed.”)<p><span class= "bld">Wherefore.</span>—Heb., <span class= "ital">For only know</span> (<span class= "ital">i.e.</span>, notice), <span class= "ital">and see</span>. Plural verbs are used, because the king is addressing his grandees, in whose presence the letter would be delivered and read.<p><span class= "bld">He seeketh a quarrel.</span>—This form of the <span class= "ital">verb</span> (<span class= "ital">hithpael</span>) occurs here only. (Comp. the <span class= "ital">noun</span>, <a href="/judges/14-4.htm" title="But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel.">Judges 14:4</a>.) Jehoram was hardly in a position to renew the war, after the severe defeat of his father (<a href="/1_kings/22-30.htm" title="And the king of Israel said to Jehoshaphat, I will disguise myself, and enter into the battle; but put you on your robes. And the king of Israel disguised himself, and went into the battle.">1Kings 22:30</a>, <span class= "ital">seq</span>.).<p> <div class="versenum"><a href="/2_kings/5-8.htm">2 Kings 5:8</a></div><div class="verse">And it was <i>so</i>, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.</div>(8) <span class= "bld">There is a prophet.</span>—With stress on <span class= "ital">there is</span> (<span class= "ital">yēsh</span>): <span class= "ital">scil</span>., as his message pre-supposes.<p><span class= "bld">When Elisha . . . had heard.</span>—He was in Samaria at the time (<a href="/2_kings/5-3.htm" title="And she said to her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy.">2Kings 5:3</a>), and would hear of the coming of the great Syrian captain and of the king’s alarm. Why did not Jehoram think at once of Elisha? King and prophet were not on good terms with each other. (Comp. <a href="/2_kings/3-14.htm" title="And Elisha said, As the LORD of hosts lives, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward you, nor see you.">2Kings 3:14</a>.) Besides, Elisha had not as yet done any miracle of this sort; and his apprehensions may have made the king unable, for the moment, to think at all.<p> <div class="versenum"><a href="/2_kings/5-9.htm">2 Kings 5:9</a></div><div class="verse">So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.</div>(9) <span class= "bld">With his horses and with his chariot.</span>—<span class= "ital">Chariots</span>. (See on <a href="/context/2_kings/2-11.htm" title="And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.">2Kings 2:11-12</a>; and comp. <a href="/2_kings/5-15.htm" title="And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray you, take a blessing of your servant.">2Kings 5:15</a>, <span class= "ital">infra</span>.) The proper term for a single chariot is used in <a href="/2_kings/5-21.htm" title="So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well?">2Kings 5:21</a>. The magnificence of his retinue is suggested.<p><span class= "bld">Stood.</span>—<span class= "ital">Stopped.</span> The text hardly conveys, as Bähr thinks, the idea that Elisha’s house in Samaria was “a poor hovel,” which the great man would not deign to enter, but waited for the prophet to come forth to him. The prophet had “a messenger” (<a href="/2_kings/5-10.htm" title="And Elisha sent a messenger to him, saying, Go and wash in Jordan seven times, and your flesh shall come again to you, and you shall be clean.">2Kings 5:10</a>) at his command.<p> <div class="versenum"><a href="/2_kings/5-10.htm">2 Kings 5:10</a></div><div class="verse">And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.</div>(10) <span class= "bld">Elisha sent a messenger.</span>—Avoiding personal contact with a leper. (Comp. <a href="/2_kings/5-15.htm" title="And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray you, take a blessing of your servant.">2Kings 5:15</a>, where Naaman, when restored, goes in and stands before the prophet.) Perhaps reverence held back those who consulted a great prophet from entering his presence (comp. <a href="/2_kings/4-12.htm" title="And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.">2Kings 4:12</a>); and therefore, Naaman stopped with his followers outside the house. Keil suggests that Elisha did not come out to Naaman, because he wished to humble his pride, and to show that his worldly magnificence did not impress the prophet. But, as Thenius says, there is no trace of pride about Naaman.<p><span class= "bld">Go.</span>—Infinitive, equivalent to the imperative. (Comp. <a href="/2_kings/3-16.htm" title="And he said, Thus said the LORD, Make this valley full of ditches.">2Kings 3:16</a>; and perhaps <a href="/2_kings/4-43.htm" title="And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus said the LORD, They shall eat, and shall leave thereof.">2Kings 4:43</a>.)<p><span class= "bld">Wash in</span> (the) <span class= "bld">Jordan.</span>—This command would make it clear that Naaman was not cured by any external means applied by the prophet. “The Syrians knew as well as the Israelites that the Jordan could not heal leprosy” (<span class= "ital">Bähr</span>). Naaman was to understand that he was healed <span class= "ital">by the God of Israel,</span> at His prophet’s prayer. (Comp. <a href="/2_kings/5-15.htm" title="And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray you, take a blessing of your servant.">2Kings 5:15</a>.)<p><span class= "bld">Thy flesh shall come again to thee, and thou shalt be clean.</span>—Literally, <span class= "ital">and let thy flesh come back to thee, and be thou clean.</span> Leprosy is characterised by raw flesh and running sores, which end in entire wasting away of the tissues.<p> <div class="versenum"><a href="/2_kings/5-11.htm">2 Kings 5:11</a></div><div class="verse">But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.</div>(11) <span class= "bld">But</span> (and) <span class= "bld">Naaman was wroth</span>.—Because, as his words show, he thought he was mocked by the prophet.<p><span class= "bld">I thought.—</span><span class= "ital">I said to myself.</span><p><span class= "bld">Strike his hand.</span>—Rather, <span class= "ital">wave his hand towards the place</span>. (Comp. <a href="/isaiah/10-15.htm" title="Shall the ax boast itself against him that hews therewith? or shall the saw magnify itself against him that shakes it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.">Isaiah 10:15</a>; <a href="/isaiah/11-15.htm" title="And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over with dry sandals.">Isaiah 11:15</a>.) He would not <span class= "ital">touch</span> the unclean place.<p><span class= "bld">Recover the leper.</span>—Or, <span class= "ital">take away the leprous</span> (<span class= "ital">part</span>). So Thenius; but everywhere else <span class= "ital">měçōrā</span>‘ means “leprous man,” “leper” (<a href="/leviticus/14-2.htm" title="This shall be the law of the leper in the day of his cleansing: He shall be brought to the priest:">Leviticus 14:2</a>).<p> <div class="versenum"><a href="/2_kings/5-12.htm">2 Kings 5:12</a></div><div class="verse"><i>Are</i> not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.</div>(12) <span class= "bld">Abana.</span>—So Hebrew text; Hebrew margin, <span class= "ital">Amana</span>; and so many MSS., Complut., LXX., Targum, Syriac. (Comp. Amana, <a href="/songs/4-8.htm" title="Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards.">Song of Solomon 4:8</a>, as name of a peak of the Lebanon, which is common in the Assyrian inscriptions also.) The river is identified with the present <span class= "ital">Burâda</span>, or <span class= "ital">Barady</span> (“the cold”), which descends from the Anti-Lebanon, and flows through Damascus in seven streams. (The Arabic version has <span class= "ital">Bardâ</span>.)<p><span class= "bld">Pharpar.</span>—<span class= "ital">Parpar</span> (“the swift”), the present <span class= "ital">Nahr el-Awâj</span>, which comes down from the great Hermon, and flows by Damascus on the south. Both rivers have clear water, as being mountain streams, whereas the Jordan is turbid and discoloured.<p><span class= "bld">Rivers of Damascus.</span>—<span class= "ital">Add the</span>. Damascus is still famous for its wholesome water.<p><span class= "bld">May I not wash in them, and be clean?</span>—If mere washing in a river be enough, it were easy to do that at home, and to much better advantage.<p> <div class="versenum"><a href="/2_kings/5-13.htm">2 Kings 5:13</a></div><div class="verse">And his servants came near, and spake unto him, and said, My father, <i>if</i> the prophet had bid thee <i>do some</i> great thing, wouldest thou not have done <i>it</i>? how much rather then, when he saith to thee, Wash, and be clean?</div>(13) <span class= "bld">Came near.</span>—Comp. <a href="/genesis/18-23.htm" title="And Abraham drew near, and said, Will you also destroy the righteous with the wicked?">Genesis 18:23</a>.<p><span class= "bld">My father.</span>—A title implying at once respect and affection. (Comp. <a href="/1_samuel/24-11.htm" title="Moreover, my father, see, yes, see the skirt of your robe in my hand: for in that I cut off the skirt of your robe, and killed you not, know you and see that there is neither evil nor transgression in my hand, and I have not sinned against you; yet you hunt my soul to take it.">1Samuel 24:11</a>; <a href="/2_kings/6-21.htm" title="And the king of Israel said to Elisha, when he saw them, My father, shall I smite them? shall I smite them?">2Kings 6:21</a>.) Perhaps, however, the word is a corruption of <span class= "ital">’im</span> (“if”), which is otherwise not expressed in the Hebrew.<p><span class= "bld">Great thing.</span>—Emphatic in the Hebrew.<p><span class= "bld">Wouldest thou not have done?</span>—Or,wouldest thou not do?<p><span class= "bld">He saith.—</span><span class= "ital">He hath said.</span><p><span class= "bld">Be clean?</span>—<span class= "ital">i.e., thou shalt be clean</span>: a common Hebrew idiom.<p> <div class="versenum"><a href="/2_kings/5-14.htm">2 Kings 5:14</a></div><div class="verse">Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.</div>(14) <span class= "bld">Then went he down.</span>—<span class= "ital">And he went down: scil</span>., from Samaria to the Jordan bed. The Syriac and Arabic, and some Hebrew MSS., read “and he departed;” probably an error of transcription.<p><span class= "bld">Seven times.</span>—“Because <span class= "ital">seven</span> was significant of the Divine covenant with Israel, and the cure depended on that covenant; or to stamp the cure as a Divine work, for <span class= "ital">seven</span> is the signature of the works of God” (<span class= "ital">Keil</span>). In the Assyrian monuments there is an almost exact parallel to the above method of seeking a cure. It occurs among the so-called exorcisms, and belongs to the age of Sargon of Agadê (Accad), before 2200 B.C. Merodach is represented as asking his father Hea how to cure a sick man. Hea replies that the sick man must go and bathe in the sacred waters at the mouth of the Euphrates. It thus appears that in bidding Naaman bathe seven times in the Jordan, Elisha acted in accordance with ancient Semitic belief as to the healing virtue of running streams.<p> <div class="versenum"><a href="/2_kings/5-15.htm">2 Kings 5:15</a></div><div class="verse">And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that <i>there is</i> no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant.</div>(15) <span class= "bld">Company.</span>—Heb., camp, host. Naaman’s following consisted of “horses and chariots” (<a href="/2_kings/5-9.htm" title="So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.">2Kings 5:9</a>).<p><span class= "bld">Came.</span>—Went in: into Elisha’s house. Gratitude overcame awe and dread.<p><span class= "bld">Behold, now.</span>—Behold, I pray thee. The “now” belongs to “behold,” not to “I know.”<p><span class= "bld">I know that . . . in Israel.</span>—Naaman, like most of his contemporaries, Jewish as well as Syriau, believed in locally restricted deities. The powerlessness of the Syrian gods and the potency of Jehovah having been brought home to his mind by his marvellous recovery, he concludes that there is no god anywhere save in the land of Israel. In other words, his local conception of deity still clings to him. What a mark of historic truth appears in this representation!<p><span class= "bld">Now therefore</span>.—And now.<p><span class= "bld">Take a blessing of.—</span><span class= "ital">Accept a present from</span> (<a href="/genesis/33-11.htm" title="Take, I pray you, my blessing that is brought to you; because God has dealt graciously with me, and because I have enough. And he urged him, and he took it.">Genesis 33:11</a>).<p> <div class="versenum"><a href="/2_kings/5-16.htm">2 Kings 5:16</a></div><div class="verse">But he said, <i>As</i> the LORD liveth, before whom I stand, I will receive none. And he urged him to take <i>it</i>; but he refused.</div>(16) <span class= "bld">But</span>.—And (both times).<p><span class= "bld">I will receive none</span>.—Theodoret compares our Lord’s “Freely ye have received, freely give” (<a href="/matthew/10-8.htm" title="Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely you have received, freely give.">Matthew 10:8</a>). (Comp. <a href="/acts/8-20.htm" title="But Peter said to him, Your money perish with you, because you have thought that the gift of God may be purchased with money.">Acts 8:20</a>.) Such may have been Elisha’s feeling. His refusal, strongly contrasting with the conduct of ordinary prophets, Israelite and heathen (comp. <a href="/context/1_samuel/9-6.htm" title="And he said to him, Behold now, there is in this city a man of God, and he is an honorable man; all that he said comes surely to pass: now let us go thither; peradventure he can show us our way that we should go.">1Samuel 9:6-9</a>), would make a deep impression upon Naaman and his retinue.<p> <div class="versenum"><a href="/2_kings/5-17.htm">2 Kings 5:17</a></div><div class="verse">And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD.</div>(17) <span class= "bld">Shall there not then.</span>—Rather, <span class= "ital">If not, let there be given, I pray thee</span>. LXX., <span class= "greekheb">Καὶ εἰ μή</span>.<p><span class= "bld">Two mules’ burden of earth?—</span>Literally, <span class= "ital">a load of a yoke of mules’</span> (in) <span class= "ital">earth.</span> It was natural for Naaman, with his local idea of divinity, to make this request. He wished to worship the God of Israel, so far as possible, on the soil of Israel, Jehovah’s own land. He would therefore build his altar to Jehovah on a foundation of this earth, or construct the altar itself therewith. (Comp. <a href="/exodus/20-24.htm" title="An altar of earth you shall make to me, and shall sacrifice thereon your burnt offerings, and your peace offerings, your sheep, and your oxen: in all places where I record my name I will come to you, and I will bless you.">Exodus 20:24</a>; <a href="/1_kings/18-38.htm" title="Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench.">1Kings 18:38</a>.)<p><span class= "bld">Burnt offering nor sacrifice.—</span><span class= "ital">Burnt offering nor peace offering.</span><p><span class= "bld">Offer</span>.—Literally, <span class= "ital">make.<p> <div class="versenum"><a href="/2_kings/5-18.htm">2 Kings 5:18</a></div><div class="verse">In this thing the LORD pardon thy servant, <i>that</i> when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.</div>(</span>18<span class= "ital">)</span> <span class= "bld">In this thing</span>.—<span class= "ital">Touching this thing</span> (but in at the end of the verse). The LXX. and Syriac read, “and touching this thing,” an improvement in the connection.<p><span class= "bld">To worship</span>.—To bow down (the same verb occurs thrice in the verse).<p><span class= "bld">The house of Rimmon</span>.—The Assyrian Rammânu (from <span class= "ital">ramāmu</span>, “to thunder”). One of his epithets in the cuneiform is <span class= "ital">Râmimu</span>, “the thunderer;” and another is <span class= "ital">Barqu</span> (=<span class= "ital">Bâriqu</span>), “he who lightens.” Rimmon was the god of the atmosphere, called in Accadian, AN. IM (“god of the air or wind”), figured on bas-reliefs and cylinders as armed with the thunderbolt. His name is prominent in the story of the Flood (e.g., it is said Rammânu irmum, “Rimmon thundered”); and one of his standing titles is <span class= "ital">Râhiçu</span> (“he who deluges”). The Assyrians identified Rammân with the Aramean and Edomite Hadad. (Comp. the name Hadad-rimmon, <a href="/zechariah/12-11.htm" title="In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.">Zechariah 12:11</a>; and Tabrimon, <a href="/1_kings/15-18.htm" title="Then Asa took all the silver and the gold that were left in the treasures of the house of the LORD, and the treasures of the king's house, and delivered them into the hand of his servants: and king Asa sent them to Benhadad, the son of Tabrimon, the son of Hezion, king of Syria, that dwelled at Damascus, saying,">1Kings 15:18</a>.) A list of no fewer than forty-one titles of Rimmon has been found among the cuneiform tablets.<p><span class= "bld">Leaneth on my hand.</span>—A metaphor denoting the attendance on the king by his favourite grandee or principal adjutant. (Comp. <a href="/2_kings/7-2.htm" title="Then a lord on whose hand the king leaned answered the man of God, and said, Behold, if the LORD would make windows in heaven, might this thing be? And he said, Behold, you shall see it with your eyes, but shall not eat thereof.">2Kings 7:2</a>; <a href="/2_kings/7-17.htm" title="And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people stepped on him in the gate, and he died, as the man of God had said, who spoke when the king came down to him.">2Kings 7:17</a>.)<p><span class= "bld">When I bow down myself.</span>—An Aramaic form is used. The clause is omitted in some Hebrew MSS.<p><span class= "bld">The Lord pardon thy servant.</span>—Naaman had solemnly promised to serve no god but Jehovah for the future. He now prays that an unavoidable exception—which will, indeed, be such only in appearance—may be excused by Jehovah. His request is not, of course, to be judged by a Christian standard. By the reply, “Go in peace,” the prophet, as spokesman of Jehovah, acceded to Naaman’s prayer. “Naaman durst not profess conversion to the foreign cultus before the king, his master; so he asks leave to go on assisting at the national rites” (Reuss).<p><span class= "bld">The Lord pardon.</span>—In the current Hebrew text it is <span class= "ital">the Lord pardon, I pray.</span> The LXX. appears to have had the same reading; but very many MSS. and all the other versions omit the precative particle. It is, however, probably genuine.<p> <div class="versenum"><a href="/2_kings/5-19.htm">2 Kings 5:19</a></div><div class="verse">And he said unto him, Go in peace. So he departed from him a little way.</div>(19) <span class= "bld">A little way.</span>—Heb., a <span class= "ital">kibrāh</span> of ground (<a href="/genesis/35-16.htm" title="And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labor.">Genesis 35:16</a>). It seems to mean “a length of ground,” “a certain distance,” without defining exactly how far. Had it been a parasang, as the Syriac renders, Gehazi could not have overtaken the company so easily.<p> <div class="versenum"><a href="/2_kings/5-20.htm">2 Kings 5:20</a></div><div class="verse">But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, <i>as</i> the LORD liveth, I will run after him, and take somewhat of him.</div>(20) <span class= "bld">Said</span>—<span class= "ital">i.e.,</span> thought.<p><span class= "bld">This Syrian.</span>—He justifies his purpose on the principle of “spoiling the Egyptians.”<p><span class= "bld">But, as the Lord liveth, I will run.</span>—Rather, <span class= "ital">by the life of Jehovah, but I will run</span>. (Comp. Note on <a href="/2_kings/4-30.htm" title="And the mother of the child said, As the LORD lives, and as your soul lives, I will not leave you. And he arose, and followed her.">2Kings 4:30</a>.)<p> <div class="versenum"><a href="/2_kings/5-21.htm">2 Kings 5:21</a></div><div class="verse">So Gehazi followed after Naaman. And when Naaman saw <i>him</i> running after him, he lighted down from the chariot to meet him, and said, <i>Is</i> all well?</div>(21) <span class= "bld">He lighted down from the chariot to meet him.</span>—An Oriental mark of respect. Literally, fell from off the chariot: an expression denoting haste (<a href="/genesis/24-64.htm" title="And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.">Genesis 24:64</a>). The LXX. has “he turned,” which implies an ellipsis of “and descended.”<p><span class= "bld">Is all well?</span>—Naaman feared something might have befallen the prophet. The LXX. omits this.<p> <div class="versenum"><a href="/2_kings/5-22.htm">2 Kings 5:22</a></div><div class="verse">And he said, All <i>is</i> well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments.</div>(22) <span class= "bld">Even now.</span>—Or, <span class= "ital">this moment,</span> just.<p><span class= "bld">Mount Ephraim.</span>—<span class= "ital">The hill-country of Ephraim,or highlands of Ephraim, </span>where Gilgal and Bethel were situate.<p><span class= "bld">Changes of garments.</span>—The same phrase as in <a href="/2_kings/5-5.htm" title="And the king of Syria said, Go to, go, and I will send a letter to the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.">2Kings 5:5</a>.<p> <div class="versenum"><a href="/2_kings/5-23.htm">2 Kings 5:23</a></div><div class="verse">And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid <i>them</i> upon two of his servants; and they bare <i>them</i> before him.</div>(23) <span class= "bld">Be content.</span>—Be willing, consent to take. The Vatican LXX. omits; the Alexandrian renders <span class= "greekheb">αὐτοῦ</span>, owing to a transposition of the Hebrew letters (hălô’ for <span class= "ital">hô’êl</span>).<p><span class= "bld">Bound.</span>—<a href="/deuteronomy/14-25.htm" title="Then shall you turn it into money, and bind up the money in your hand, and shall go to the place which the LORD your God shall choose:">Deuteronomy 14:25</a>.<p><span class= "bld">Bags.</span>—Only here and in <a href="/isaiah/3-22.htm" title="The changeable suits of apparel, and the mantles, and the wimples, and the crisping pins,">Isaiah 3:22</a>, where it means “purses.”<p><span class= "bld">Laid them upon two.</span>—Gave them to two of his (i.e., Naaman’s) young men. The courtesy of the act is obvious.<p><span class= "bld">Before him.</span>—Gehazi.<p> <div class="versenum"><a href="/2_kings/5-24.htm">2 Kings 5:24</a></div><div class="verse">And when he came to the tower, he took <i>them</i> from their hand, and bestowed <i>them</i> in the house: and he let the men go, and they departed.</div>(24) <span class= "bld">The tower.</span>—Heb., the ’<span class= "ital">ōphel</span>, the mound, on which the prophet’s house may have stood. There would be no window in the exterior wall from which Gehazi and his companions might have been observed approaching. Perhaps, however, a fortified hill, forming part of the system of defences surrounding Samaria, like the Ophel at Jerusalem, is to be understood. (Comp. <a href="/2_chronicles/27-3.htm" title="He built the high gate of the house of the LORD, and on the wall of Ophel he built much.">2Chronicles 27:3</a>.) Elisha’s house lay within the city wall (<a href="/2_kings/6-30.htm" title="And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by on the wall, and the people looked, and, behold, he had sackcloth within on his flesh.">2Kings 6:30</a>, seq.). Keil explains the hill on which Samaria was built. (Comp. <a href="/isaiah/32-14.htm" title="Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks;">Isaiah 32:14</a>, and Cheyne’s Note; <a href="/micah/4-8.htm" title="And you, O tower of the flock, the strong hold of the daughter of Zion, to you shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.">Micah 4:8</a> : “And thou, O tower of the flock; O mound of the daughter of Zion.”) This note of place is also a note of historical truth.<p><span class= "bld">Bestowed them in the house.</span>—Stowed <span class= "ital">them away, laid them up carefully in the </span>(<span class= "ital">prophet’s</span>)<span class= "ital"> house</span>. LXX., <span class= "greekheb">παρέθετο</span><span class= "ital">.</span><p><span class= "bld">Let the men go.</span>—Before he “bestowed” their burdens in the house.<p> <div class="versenum"><a href="/2_kings/5-25.htm">2 Kings 5:25</a></div><div class="verse">But he went in, and stood before his master. And Elisha said unto him, Whence <i>comest thou</i>, Gehazi? And he said, Thy servant went no whither.</div>(25) <span class= "bld">But he.</span>—And he himself (after putting away his ill-gotten gains).<p><span class= "bld">Went in.</span>—Into his master’s chamber. Gehazi was already in the house.<p><span class= "bld">Stood before.</span>—Came forward to (<a href="/2_chronicles/6-12.htm" title="And he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands:">2Chronicles 6:12</a>).<p><span class= "bld">Thy servant went no whither.—</span>Literally, <span class= "ital">Thy servant went not away hither nor thither.<p> <div class="versenum"><a href="/2_kings/5-26.htm">2 Kings 5:26</a></div><div class="verse">And he said unto him, Went not mine heart <i>with thee</i>, when the man turned again from his chariot to meet thee? <i>Is it</i> a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?</div>(26) <span class= "bld">Went not mine heart . . . meet thee?</span>—Rather, Nor did my heart (i.e., consciousness) go away, when a man turned (and alighted) from his chariot to meet thee. The prophet, in severe irony, adopts Gehazi’s own phrase: Maurer, “Non abierat animus meus;” “I was there in spirit, and witnessed everything.” The sentence has given the commentators much trouble. (See the elaborate Note in Thenius. We might have expected <span class= "ital">wĕlô</span>, and <span class= "ital">w</span> may have been omitted, owing to the preceding <span class= "ital">w</span>; but it is not absolutely necessary.) The Authorised Version follows the LXX. (Vat.), which supplies the expression “with thee” (<span class= "greekheb">μετὰ σοῦ</span><span class= "ital">̑</span>), wanting in the Hebrew text. The Targum paraphrases: “By the spirit of prophecy I was informed when the man turned,” &c. The Syriac follows with, “My heart informed me when the man turned,” &c.<p><span class= "bld">Is it a time to receive.</span>—Comp. <a href="/ecclesiastes/3-2.htm" title="A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;">Ecclesiastes 3:2</a>, seq. The LXX., pointing the Hebrew differently, reads: <span class= "greekheb">καὶ νῦν ἔλαβες τὸ ἀργύριον καὶ νῦν ἔλαβες τὰ ἱμάτια καὶ</span><span class= "ital">.</span> (“And now thou receivedst the money,” &c.). So also the Vulg. and Arabic, but not the Targum and Syriac. Böttcher, retaining the interrogative particle of the Hebrew, adopts this: “Didst thou then take the money?” &c. But the Masoretic pointing appears to be much more suitable. The prophet’s question comes to this: “Was that above all others a proper occasion for yielding to your desire of gain, when you were dealing with a heathen? Ought you not to have been studiously disinterested in your behaviour to such an one, that he might learn not to confound the prophets of Jehovah with the mercenary diviners and soothsayers of the false gods?” The prophet’s disciple is bound, like his master, to seek, not worldly power, but spiritual; for the time is one of ardent struggle against the encroachments of paganism.<p><span class= "bld">And oliveyards . . . maidservants</span>?—The prophet develops Gehazi’s object in asking for the money: he wished to purchase lands, and live stock, and slaves—whatever constituted the material wealth of the time. The Targum inserts the explanatory: “And thou thoughtest in thy heart to purchase oliveyards,” &c. So Vulg.: “ut emas oliveta.”<p> <div class="versenum"><a href="/2_kings/5-27.htm">2 Kings 5:27</a></div><div class="verse">The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper <i>as white</i> as snow.</div>(27) <span class= "bld">Shall cleave.</span>—Or, cleave! i.e., let it cleave. The prophetic sentence is naturally expressed as an imperative.<p><span class= "bld">A leper as white as snow.</span>—Comp. <a href="/exodus/4-6.htm" title="And the LORD said furthermore to him, Put now your hand into your bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow.">Exodus 4:6</a> <a href="/numbers/12-10.htm" title="And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked on Miriam, and, behold, she was leprous.">Numbers 12:10</a>. A sudden outbreak of leprosy may follow upon extreme fright or mortification (<span class= "ital">Michaelis</span>).<p><span class= "bld">Unto thy seed for ever.</span>—Like other skin diseases, leprosy is hereditary. If it be thought that the sentence is too strong, it should be remembered that the prophet is really pronouncing inspired judgment upon the <span class= "ital">sin</span> of Gehazi, and milder language might have produced erroneous impressions. Covetousness and lying are never spared in Scripture, and it is well for mankind that it is so. (Comp. Acts 5)<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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