2 Kings 5

2 Kings 5 is the fifth chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. This chapter records an astonishing healing of Naaman, an Aramean general, by the prophet Elisha.

Text

This chapter was originally written in the Hebrew language. It is divided into 27 verses.

Textual witnesses

Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis, Aleppo Codex, and Codex Leningradensis. A fragment containing a part of this chapter in Hebrew was found among the Dead Sea Scrolls, that is, 6Q4 with the extant verse 26.
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus and Codex Alexandrinus.

New Testament references

The healing of Naaman (5:1–19)

This story of Elisha healing neighboring Aram's highest-ranking military officer, Naaman, of an uncurable illness happened in a period of significant Aramean control over Israel, perhaps during the time of Ben-Hadad II and Jehoram, or during the time of Hazael of Aram Jehu, Jehoahaz or Joash of Israel. Elisha's reputation as a miracle-worker spread to Aram through a young female Israelite prisoner-of-war, whose information not only helped her master, but also her people in the service of her God. In helping the Aramean general, Elisha simultaneously helped the Israelite king. The Aramean king sent a lot of money and ordered his vassal in Samaria to do impossible task: to immediately produce the necessary miracle to heal Naaman, but Elisha somehow knew about the letter from Aram and sent his own letter to the Israelite king asking Naaman to be directed to the prophet for treatment. Naaman who expected respectful conventional behavior of miracle-healing was understandably unhappy that Elisha did not meet him personally and only prescribed instructions to ritually bathe in the Jordan, yet after advised by his more sensible soldiers, Naaman complied and immediately experienced complete healing. Naaman quickly returned to his benefactor, wishing to ensure the future proximity of YHWH whose power had convinced him. Since this God resides only in Israel, he took two mule-loads of Israelite earth to Damascus in order to be able to sacrifice to YHWH there with the blessing of Elisha who parted from Naaman in peace.

Verse 1

"Leper": from, , "to be leprous"; does not necessarily refer to Hansen's disease in modern terms, but because it can affect clothing and house ; it could be caused by mold, mildew or some other growth, which nonetheless renders a person ritually unclean.

Verses 2–3

"On raids": or "in bands"
"Waited on": or "served"; literally, "was before".

The young girl had much reason to doubt the power of YHWH because of her abduction, but nonetheless showed her confidence in YHWH when informing her mistress about Elisha, in contrast to Naaman who was responsible to subjugate Israel and take away slaves but powerless about his disease.

Verse 12

"Abanah" from written (ketiv) Hebrew, Greek Septuagint and Latin Vulgate; "Amanah" in Hebrew reading (qere), Syriac versions and Targum. It is identified with the Barada river, especially one of its canals or “rivers,” which bears the name "Nahr Banias" retaining a trace of "Abana." It is called "the Chrysorrhoas" by the Greek authors.
"Pharpar" : is generally identified with the el-Awaj or Nahr al-A‘waj, especially a glen flowing to one of its tributaries on the east side of Hermon, which bears the Arabic name "Barbar", a possible relic of the ancient "Pharpar".

Gehazi's greed and punishment (5:20–27)

This passage is an appendix to the main story, the healing of Naaman, with the same purpose of hailing the glory of God and Elisha, but here in the teaching of disciples: what can a prophet accept as recompense for services to God and at what point is it considered selling one's soul? In verses 15b,16, Elisha showed a good example: in a case like this, a prophet accepts nothing, clarifying that great power and wealth cannot force or buy the support of prophets and God, nor must prophets allowed themselves be used as tools for any interest groups. Gehazi, Elisha's servant became the complementary negative example: cunningly accepting the presents brought by Naaman for himself, but then receiving condemnation by his master for the act and afflicted by Naaman's former sickness.

Verses 26–27

"With you": is not in the Hebrew Masoretic text, but from Septuagint for clarification.

Elisha has been directing Naaman's thoughts to YHWH alone as the healer of the disease, so the prophet was out of sight until Naaman was fully cured and steadfastly refused any present to remove any indication that he was in any way instrumental in the healing. Naaman must have been very impressed with the act and pledged to worship YHWH. However, Gehazi's actions possibly obliterated the impression. In listing of all the Gehazi's plan to purchase using the ill-gotten talents Elisha showed Gehazi that he has been reading all his thoughts.