Naaman Healed of Leprosy and Gehazi’s Greed
2 Kings 5:1-27
2 K.5.1 - Details
Original Text
Morphology
- ונעמן: NOUN,m,sg,abs
- שר: NOUN,m,sg,abs
- צבא: NOUN,m,sg,const
- מלך: NOUN,m,sg,cons
- ארם: NOUN,m,sg,abs
- היה: VERB,qal,perf,3,m,sg
- איש: NOUN,m,sg,abs
- גדול: ADJ,m,sg,abs
- לפני: PREP
- אדניו: NOUN,m,sg,abs+POSS,3,m,sg
- ונשא: CONJ+VERB,qal,impf,3,m,sg
- פנים: NOUN,m,pl,abs
- כי: CONJ
- בו: PREP+PRON,3,m,sg
- נתן: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- תשועה: NOUN,f,sg,abs
- לארם: PREP+NOUN,prop,m,sg,abs
- והאיש: CONJ+NOUN,m,sg,def
- היה: VERB,qal,perf,3,m,sg
- גבור: ADJ,m,sg,abs
- חיל: NOUN,m,sg,abs
- מצרע: ADJ,m,sg,abs
Parallels
- 2 Kgs 5:27 (structural): Directly linked within the narrative: Gehazi is later punished with Naaman’s 'tzara'at,' tying back to Naaman’s original condition and its narrative consequences.
- Num 12:10 (thematic): Miriam’s affliction with 'tzara'at' shows the OT motif of leprosy as a visible divine sign that brings social and ritual exclusion, paralleling Naaman’s status as a leper.
- 2 Chron 26:19-21 (thematic): King Uzziah is struck with leprosy and isolated despite high rank, paralleling Naaman’s position as a celebrated military leader who nevertheless suffers 'tzara'at.'
- Luke 7:1-10 (cf. Matt 8:5-13) (thematic): A Gentile officer (centurion) seeks an Israelite healer for a servant—thematically parallels Naaman, an Aramean commander who seeks healing from Israel’s prophet and God.
- Lev 13–14 (allusion): The priestly laws and procedures for diagnosing and cleansing 'tzara'at' provide the ritual-legal background for understanding the nature, treatment, and social implications of Naaman’s condition.
Alternative generated candidates
- Naaman, commander of the army of the king of Aram, was a great man before his master, and highly honored; because by him the LORD had given deliverance to Aram. The man, however, was a mighty warrior and a leper.
- Naaman, commander of the army of the king of Aram, was a great man before his master; the LORD had given victory to Aram through him. The man was mighty in valor, but he was a leper.
2 K.5.2 - Details
Original Text
Morphology
- וארם: CONJ+NOUN,m,sg,abs
- יצאו: VERB,qal,perf,3,m,pl
- גדודים: NOUN,m,pl,abs
- וישבו: VERB,qal,impf,3,m,pl
- מארץ: PREP+NOUN,f,sg,abs
- ישראל: NOUN,m,sg,abs
- נערה: NOUN,f,sg,abs
- קטנה: ADJ,f,sg
- ותהי: VERB,qal,perf,3,f,sg
- לפני: PREP
- אשת: NOUN,f,sg,cns
- נעמן: NOUN,m,sg,abs
Parallels
- Joshua 2:1-11 (thematic): A woman from an enemy city (Rahab) shelters and aids Israelite agents; parallels the motif of a foreign woman inside an enemy household who becomes an instrument of Israelite knowledge or salvation.
- Ruth 1:22; 2:2-4 (thematic): Ruth, a Moabite woman who attaches to an Israelite household and serves within it, echoes the theme of a foreign girl/woman becoming a loyal attendant and bringing blessing to an Israelite family.
- Exodus 2:5-10 (structural): A young female figure in an enemy/foreign household plays a key role in the life of an Israelite (Moses); structural parallel in the motif of a child/woman in another household affecting Israel's destiny.
- Luke 4:27 (allusion): Jesus explicitly cites the Elisha–Naaman episode (the Syrian healed) to make a point about prophetic ministry to Gentiles; this New Testament reference directly alludes back to the Naaman narrative.
- Luke 17:11-19 (thematic): Jesus heals ten lepers and a foreigner (a Samaritan) returns to give thanks; thematically similar to the Naaman story where a foreign leper is central to God's healing reaching non‑Israelites.
Alternative generated candidates
- Now the Arameans went out on raids and brought back a captive from the land of Israel—a young girl—and she served Naaman's wife.
- Now Aramean raiding parties would go out and they would take captive from the land of Israel a young girl; she became a servant to Naaman's wife.
2 K.5.3 - Details
Original Text
Morphology
- ותאמר: VERB,qal,perf,3,f,sg
- אל: NEG
- גברתה: NOUN,f,sg,abs,poss-3fs
- אחלי: PART,opt
- אדני: NOUN,m,sg,abs,1,sg
- לפני: PREP
- הנביא: NOUN,m,sg,def
- אשר: PRON,rel
- בשמרון: PREP+NOUN,m,sg,abs
- אז: ADV
- יאסף: VERB,qal,impf,3,m,sg
- אתו: PRON,3,m,sg,acc
- מצרעתו: PREP+NOUN,f,sg,abs,poss-3ms
Parallels
- 2 Kings 5:1 (structural): Sets the immediate context—introduces Naaman, his status and his affliction (leprosy), which this verse responds to by proposing the prophet in Samaria as the cure.
- 2 Kings 5:4 (verbal): The next clause of the same household report: the servant‑girl explicitly tells her mistress about the prophet in Samaria, continuing the same speech-act begun in 5:3.
- 2 Kings 5:14 (structural): Narrative fulfillment: Naaman follows the prophet’s (Elisha’s) instructions and is healed of his leprosy, confirming the servant‑girl’s claim in 5:3.
- Luke 4:27 (allusion): Jesus cites the Elisha–Naaman episode as an example of a prophet ministering to a foreigner—an explicit New Testament reference to the same story and its implications.
- Psalm 107:20 (thematic): Themes of divine healing mediated by God’s agent or word: the psalm’s statement that God ‘sent his word and healed them’ resonates with healing effected through a prophet (Elisha) in the Naaman narrative.
Alternative generated candidates
- She said to her mistress, “If only my lord were with the prophet who is in Samaria; he would cleanse him of his leprosy.”
- She said to her mistress, "If only my lord were with the prophet who is in Samaria; he would heal him of his leprosy."
2 K.5.4 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- ויגד: VERB,qal,wayyiqtol,3,m,sg
- לאדניו: PREP+NOUN,m,sg,abs,3ms
- לאמר: INF,qal,infc
- כזאת: DEM,f,sg
- וכזאת: CONJ+DEM,f,sg
- דברה: NOUN,f,sg,abs
- הנערה: NOUN,f,sg,def
- אשר: PRON,rel
- מארץ: PREP+NOUN,f,sg,abs
- ישראל: NOUN,m,sg,abs
Parallels
- 2 Kings 5:3 (structural): Immediate context: identifies the Israelite girl whose report prompts the Aramean commander to seek help in Israel—the direct narrative antecedent to 5:4.
- 2 Kings 5:10-14 (structural): Direct continuation of the healing episode begun by the girl's report; Elisha's instruction to wash in the Jordan and Naaman's initial reaction form the central action set in motion by 5:4.
- 2 Kings 5:15-17 (thematic): Outcome of the girl's information and the subsequent healing: Naaman's confession of the LORD and acknowledgment of Israel's God, showing the wider theological consequence of the girl's word.
- Joshua 2:1-7 (thematic): Rahab, a foreign woman, provides crucial information and aid to Israelite agents; parallels the motif of a non‑Israelite female servant whose testimony/protection advances Israel's interests and reveals the power of Israel's God.
- Luke 17:15-19 (thematic): A foreigner (the Samaritan) returns to give thanks after healing and recognizes God's work; thematically parallels a Gentile beneficiary (Naaman) who comes into contact with Israelite prophetic power and ultimately acknowledges God.
Alternative generated candidates
- So Naaman came and told his lord, saying, “Thus and thus spoke the girl from the land of Israel.”
- So Naaman went and told his master, "Thus and thus spoke the girl from the land of Israel."
2 K.5.5 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- ארם: NOUN,m,sg,abs
- לך: PRON,2,m,sg
- בא: VERB,qal,perf,3,m,sg
- ואשלחה: CONJ+VERB,qal,impf,1,sg
- ספר: NOUN,m,sg,abs
- אל: NEG
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- וילך: VERB,qal,wayyiqtol,3,m,sg
- ויקח: VERB,qal,impf,3,m,sg
- בידו: PREP+NOUN,m,sg,abs+3,m,sg
- עשר: NUM,card,m,sg,cons
- ככרי: NOUN,f,pl,cs
- כסף: NOUN,m,sg,abs
- וששת: CONJ+NUM,card,pl
- אלפים: NOUN,m,pl,abs
- זהב: NOUN,m,sg,abs
- ועשר: CONJ+NUM,f,pl
- חליפות: NOUN,f,pl,abs
- בגדים: NOUN,m,pl,abs
Parallels
- 2 Kings 5:1 (structural): Immediate narrative background—introduces Naaman, the Aramean commander whose illness prompts the king of Aram to seek Israel's help.
- 2 Kings 5:6-7 (structural): Direct continuation of the episode—describes the king of Aram's letter and the arrival of Naaman and his gifts in Israel, completing the same diplomatic mission.
- 2 Kings 5:15-16 (thematic): After his cure Naaman offers Elisha gifts which are refused—contrasts the sending of costly diplomatic presents to secure assistance with the prophet’s rejection of payment.
- Genesis 32:13-20 (thematic): Jacob sends a large convoy of valuable gifts ahead of his meeting with Esau to placate him—parallel motif of sending expensive presents by messenger to obtain favor or reconciliation.
- 1 Kings 10:2-3 (thematic): The queen of Sheba brings gold, spices and precious items to Solomon in a diplomatic/tribute setting—similar pattern of wealthy foreign rulers or envoys bringing lavish gifts to a king.
Alternative generated candidates
- The king of Aram said, “Go now, and I will send a letter to the king of Israel.” He went and took with him ten talents of silver, six thousand shekels of gold, and ten changes of garments.
- And the king of Aram said, "Go, I will send a letter to the king of Israel." He went, took with him ten talents of silver, six thousand pieces of gold, and ten changes of garments.
2 K.5.6 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- הספר: NOUN,m,sg,def
- אל: NEG
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- לאמר: INF,qal,infc
- ועתה: CONJ
- כבוא: CONJ
- הספר: NOUN,m,sg,def
- הזה: DEM,m,sg
- אליך: PREP+PRON,2,m,sg
- הנה: PART
- שלחתי: VERB,qal,perf,1,?,sg
- אליך: PREP+PRON,2,m,sg
- את: PRT,acc
- נעמן: NOUN,m,sg,abs
- עבדי: NOUN,m,pl,cons
- ואספתו: VERB,qal,perf,2,m,sg,obj:3ms
- מצרעתו: NOUN,f,sg,abs+poss:3,m,sg
Parallels
- 2 Kings 5:14 (verbal): Immediate narrative parallel — Naaman actually follows the instructions and dips in the Jordan, leading to his cure; continues the event introduced in 5:6.
- Matthew 8:2-4 (thematic): Jesus cleanses a man with leprosy and instructs him to show himself to the priest, paralleling the motif of divine healing of a leper and the social/ritual consequences of restoration.
- Luke 17:11-19 (thematic): Ten lepers (including a foreigner) are healed; only the foreigner returns to praise God — parallels Naaman’s status as a non‑Israelite who recognizes and worships YHWH after being healed.
- Leviticus 14:2–32 (structural): Priestly laws and rituals for declaring and cleansing a person of 'tzaraat' (leprosy); provides the cultic/ritual background against which narrative healings like Naaman’s are understood.
- Numbers 12:10-15 (thematic): Miriam is struck with 'tzaraat' and is later healed after a period of isolation and intercession — another example of divine affliction and restoration involving leprous symptoms.
Alternative generated candidates
- And he brought the letter to the king of Israel, saying, “Now when this letter comes to you, behold, I have sent to you my servant Naaman; cleanse him from his leprosy.”
- He brought the letter to the king of Israel, which said, "When this letter reaches you, know that I have sent to you my servant Naaman, that you may heal him of his leprosy."
2 K.5.7 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כקרא: CONJ+VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- את: PRT,acc
- הספר: NOUN,m,sg,def
- ויקרע: VERB,qal,wayyiqtol,3,m,sg
- בגדיו: NOUN,m,pl,abs+PRON,3,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- האלהים: NOUN,m,sg,def
- אני: PRON,1,sg
- להמית: VERB,hiphil,inf
- ולהחיות: VERB,hiphil,inf
- כי: CONJ
- זה: PRON,dem,m,sg
- שלח: VERB,qal,perf,3,m,sg
- אלי: PREP+PRON,1,sg
- לאסף: VERB,qal,inf
- איש: NOUN,m,sg,abs
- מצרעתו: PREP+NOUN,f,sg,suff:3,m
- כי: CONJ
- אך: PART
- דעו: VERB,qal,imp,2,pl
- נא: PART
- וראו: VERB,qal,perf,3,m,pl
- כי: CONJ
- מתאנה: NOUN,f,sg,abs
- הוא: PRON,3,m,sg
- לי: PREP+PRON,1,sg
Parallels
- Deuteronomy 32:39 (verbal): ’See now that I, even I, am he… I kill and I make alive’ — a near-verbatim theological claim of God’s exclusive authority over life and death that underlies the king’s protest in 2 Kgs 5:7.
- 1 Samuel 2:6 (verbal): ’The LORD kills and brings to life; he brings down to the grave and raises up’ — identical theological formula about divine control of life and death echoed by the king’s rhetorical question.
- Job 12:10 (thematic): ’In his hand is the life of every living thing’ — expresses the same theme of God’s sovereign hold on life and death, highlighting human limitations compared to God.
- Ezekiel 37:12–14 (thematic): ’I will open your graves and bring you up… I will put my Spirit within you, and you shall live’ — an extended motif of God’s power to make alive and restore, thematically related to the declaration that only God gives and takes life.
Alternative generated candidates
- When the king of Israel read the letter, he tore his garments and said, “Am I God, to kill and to make alive, that this man sends to me to cleanse a man of his leprosy? Only consider, and see; for he seeks a quarrel with me.”
- When the king of Israel read the letter, he tore his clothes and said, "Am I God, to kill and to make alive? Why does this man send me to strip a man of his leprosy? Consider and see—it is a pretext against me."
2 K.5.8 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- כשמע: CONJ
- אלישע: NOUN,m,sg,abs
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- כי: CONJ
- קרע: VERB,qal,perf,3,m,sg
- מלך: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- את: PRT,acc
- בגדיו: NOUN,m,pl,abs+PRON,3,m,sg
- וישלח: VERB,qal,impf,3,m,sg
- אל: NEG
- המלך: NOUN,m,sg,def
- לאמר: INF,qal,infc
- למה: ADV
- קרעת: VERB,qal,perf,2,m,sg
- בגדיך: NOUN,m,pl,abs+PRON,2,m,sg
- יבא: VERB,qal,impf,3,m,sg
- נא: PART
- אלי: PREP+PRON,1,sg
- וידע: VERB,qal,perf,3,m,sg
- כי: CONJ
- יש: VERB,qal,impf,3,m,sg
- נביא: NOUN,m,sg,abs
- בישראל: NOUN,m,sg,abs
Parallels
- 2 Kings 5:7 (structural): Immediate narrative antecedent: the king of Israel tearing his clothes is described in v.7; v.8 responds to that action and advances the plot by summoning Naaman to the prophet.
- Genesis 37:34-35 (thematic): Tearing one's garments as an expression of grief/shock: Jacob's tearing of his clothes when he believes Joseph dead parallels the cultural use of tearing clothes to display intense distress, as in the king's reaction here.
- 1 Kings 18:17-18 (thematic): Prophet‑king confrontation and assertion of prophetic identity: Ahab's challenge to Elijah ('Is it you who trouble Israel?') and Elijah's reply reflect the same dynamic of royal alarm and prophetic claim that appears when Elisha tells the king to send Naaman to him.
- 2 Kings 4:8-10 (thematic): Recognition and hospitality toward a 'man of God': the Shunammite's recognition of Elisha (called 'a man of God') and her provision for him parallels v.8's affirmation of Elisha's prophetic status and the expectation that people should seek him out.
- 1 Kings 21:27 (verbal): Royal tearing of garments in response to prophetic activity: Ahab's tearing of his clothes and wearing sackcloth after Elijah's pronouncement shows a similar royal gesture of distress linked to prophetic confrontation.
Alternative generated candidates
- But when Elisha the man of God heard that the king of Israel had torn his garments, he sent to the king, saying, “Why have you torn your garments? Let him come now to me, and he shall know that there is a prophet in Israel.”
- But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent to the king, saying, "Why have you torn your clothes? Let him come to me, and he shall know that there is a prophet in Israel."
2 K.5.9 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- נעמן: NOUN,prop,m,sg,abs
- בסוסיו: PREP+NOUN,m,pl,abs+PRON,3,m,pl
- וברכבו: CONJ+PREP+NOUN,m,sg,abs+PRON,3,m,sg
- ויעמד: VERB,qal,wayyiqtol,3,m,sg
- פתח: NOUN,m,sg,abs
- הבית: NOUN,m,sg,def
- לאלישע: PREP+NOUN,prop,m,sg,abs
Parallels
- 2 Kings 4:8 (structural): Elisha at the door of the Shunammite's house—both passages depict key interactions occurring at the threshold/door of a prophet's house, highlighting visitor–prophet encounters.
- 1 Kings 17:10 (structural): Elijah comes to the gate of Zarephath to meet a widow—similar motif of a prophet arriving at/being met at a city's gate or house to initiate a significant healing/provision episode.
- Luke 17:11-19 (thematic): Jesus cleanses ten lepers; like Naaman's healing, the episode centers on cleansing from leprosy and the role of obedience/faith (including going to a specified place or performing an action) in receiving restoration.
- Matthew 8:5-13 (thematic): A Roman centurion (a military officer) seeks Jesus' healing power; parallels Naaman as a foreign military commander who humbly approaches a holy man for healing, highlighting themes of authority, humility, and faith.
Alternative generated candidates
- So Naaman came with his horses and chariots and stood at the door of Elisha's house.
- So Naaman came with his horses and chariot and stood at the door of Elisha's house.
2 K.5.10 - Details
Original Text
Morphology
- וישלח: VERB,qal,impf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- אלישע: NOUN,m,sg,abs
- מלאך: NOUN,m,sg,abs
- לאמר: INF,qal,infc
- הלוך: VERB,qal,part,3,m,sg
- ורחצת: VERB,qal,perf,2,m,sg
- שבע: NUM,card
- פעמים: NOUN,m,du,abs
- בירדן: PREP+NOUN,m,sg,def
- וישב: VERB,qal,perf,3,m,sg
- בשרך: NOUN,m,sg,abs,2,m
- לך: PRON,2,m,sg
- וטהר: VERB,qal,impf,2,m,sg
Parallels
- 2 Kings 5:14 (verbal): Immediate continuation of the episode — Naaman follows Elisha’s instructions and dips seven times in the Jordan, with the same ritual act and wording repeated.
- John 9:6-7 (thematic): A healing effected through washing: Jesus tells the blind man to wash in the pool of Siloam, and after washing the man receives sight — parallels command + simple act of washing leading to restoration.
- Luke 5:12-14 (Mark 1:40-45) (thematic): Jesus heals a leper and instructs him to present himself to the priest and offer the cleansing rites — theme of healing tied to prescribed washing/ceremonial cleansing and obedience to an instruction.
- Acts 22:16 (allusion): Paul is told to 'arise and be baptized and wash away your sins' — connects washing/baptism with spiritual cleansing and the salvific effect of a commanded washing.
- Ezekiel 36:25 (thematic): Prophetic promise of cleansing: 'I will sprinkle clean water on you, and you shall be clean' — uses water as the means of purification, echoing Naaman’s cleansing through immersion.
Alternative generated candidates
- Elisha sent out a messenger to him, saying, “Go, and wash seven times in the Jordan; your flesh will be restored to you, and you shall be clean.”
- Elisha sent out a messenger to him, saying, "Go, and wash seven times in the Jordan; your flesh shall be restored to you and you shall be clean."
2 K.5.11 - Details
Original Text
Morphology
- ויקצף: VERB,qal,impf,3,m,sg
- נעמן: NOUN,prop,sg,m
- וילך: VERB,qal,wayyiqtol,3,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- הנה: PART
- אמרתי: VERB,qal,perf,1,com,sg
- אלי: PREP+PRON,1,sg
- יצא: VERB,qal,perf,3,m,sg
- יצוא: VERB,qal,imperf,3,m,sg
- ועמד: VERB,qal,perf,3,m,sg
- וקרא: CONJ+VERB,qal,perf,3,m,sg
- בשם: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אלהיו: NOUN,m,sg,abs+PRON,3,m,sg
- והניף: VERB,hiphil,perf,3,m,sg
- ידו: NOUN,m,sg,abs+PRON,3,m,sg
- אל: NEG
- המקום: NOUN,m,sg,def
- ואסף: VERB,qal,imperf,3,m,sg
- המצרע: NOUN,m,sg,def
Parallels
- 2 Kings 5:10 (structural): The immediate command from Elisha telling Naaman to wash seven times in the Jordan — the directive that provokes Naaman’s angry reaction in v.11.
- 2 Kings 5:14 (structural): The narrative resolution: Naaman submits, dips in the Jordan and is cleansed — contrasts with his initial refusal and explains the significance of the simple means prescribed in v.10–11.
- Luke 4:27 (allusion): Jesus explicitly cites the cleansing of Naaman as an example of God’s mercy shown to a foreigner; Luke’s reference alludes to the same incident and highlights its theological point about prophets and Gentiles.
- Matthew 8:3 (thematic): Jesus heals a leper by a simple word and touch (‘Be clean’), paralleling the biblical theme of divine cleansing of leprosy and the variety of means (touch, word, washing) by which healing occurs.
- Exodus 4:6–7 (verbal): Moses’ hand becoming leprous and then restored functions as a miraculous sign involving ‘hand’ and ‘leprosy,’ echoing leprosy imagery and the use of bodily signs in prophetic demonstrations found in the Naaman episode.
Alternative generated candidates
- But Naaman went away angry and said, “Behold, I said to myself, ‘He will surely come out to me, and stand and call on the name of the LORD his God, and wave his hand over the place, and heal the leper.’
- But Naaman became enraged and went away, saying, "Behold, I thought he would surely come out to me and stand and call on the name of the LORD his God, and wave his hand over the place, and cure the leper."
2 K.5.12 - Details
Original Text
Morphology
- הלא: PART
- טוב: ADJ,m,pl,abs
- אמנה: VERB,qal,perf,1,m,sg
- ופרפר: CONJ+NOUN,f,sg,abs
- נהרות: NOUN,m,pl,abs
- דמשק: NOUN,prop,m,sg,abs
- מכל: PREP
- מימי: PREP+NOUN,m,pl,cons
- ישראל: NOUN,m,sg,abs
- הלא: PART
- ארחץ: VERB,qal,impf,1,sg
- בהם: PREP+PRON,3,m,pl
- וטהרתי: VERB,qal,perf,1,sg
- ויפן: VERB,qal,perf,3,m,sg
- וילך: VERB,qal,wayyiqtol,3,m,sg
- בחמה: PREP+NOUN,f,sg,abs
Parallels
- 2 Kings 5:10 (verbal): Elisha's command to Naaman to 'wash in the Jordan' seven times — the direct instruction that Naaman refuses in 5:12.
- 2 Kings 5:14 (structural): After initial refusal, Naaman obeys, washes in the Jordan, and is healed — completes the narrative contrast with his preference for Damascus' rivers.
- John 9:7 (thematic): Jesus tells the blind man to wash in the Pool of Siloam and he receives sight — parallels the motif of prophetic instruction to wash in water for physical healing.
- Ezekiel 36:25 (thematic): 'I will sprinkle clean water on you, and you shall be clean' — uses water as divine means of cleansing, echoing the theological theme of purification by water.
- Isaiah 1:16 (thematic): 'Wash yourselves; make yourselves clean' — prophetic call to cleansing by washing, resonant with the language and idea of ritual/therapeutic purification in 2 Kgs 5:12.
Alternative generated candidates
- Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be cleansed?—so I will certainly wash and be clean.” Then he turned and went away in displeasure.
- Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean? So he turned and went away in anger.
2 K.5.13 - Details
Original Text
Morphology
- ויגשו: VERB,qal,wayyiqtol,3,m,pl
- עבדיו: NOUN,m,pl,abs+3ms
- וידברו: VERB,qal,wayyiqtol,3,m,pl
- אליו: PREP+PRON,3,m,sg
- ויאמרו: VERB,qal,wayyiqtol,3,pl
- אבי: NOUN,m,sg,cons
- דבר: NOUN,m,sg,abs
- גדול: ADJ,m,sg,abs
- הנביא: NOUN,m,sg,def
- דבר: NOUN,m,sg,abs
- אליך: PREP+PRON,2,m,sg
- הלוא: PART
- תעשה: VERB,qal,imf,2,m,sg
- ואף: CONJ+ADV
- כי: CONJ
- אמר: VERB,qal,perf,3,m,sg
- אליך: PREP+PRON,2,m,sg
- רחץ: VERB,qal,impv,2,m,sg
- וטהר: VERB,qal,impv,2,m,sg
Parallels
- 2 Kgs 5:10 (verbal): Elisha's instruction to Naaman — 'Go and wash in Jordan… and thou shalt be clean' — is the very command the servants urge him to obey in 5:13; direct verbal source of the servants' argument.
- 2 Kgs 5:12 (structural): Naaman's refusal and objection to the simple remedy ('Are not Abana and Pharpar…?') immediately precedes 5:13; 5:13 functions as the narrative response to his pride and resistance.
- Matt 8:2-3 (verbal): A leper appeals to Jesus and Jesus says 'Be clean,' immediately effecting cleansing. The simple divine/prophetic command producing cleansing parallels Elisha's instruction to Naaman and the servants' appeal to obey it.
- Luke 5:12-13 (verbal): Jesus' brief imperative ('I will; be thou clean') and the instantaneous cleansing of a leper echo the motif of a short command effecting ritual/physical purity, comparable to the prophet's directive that Naaman 'wash, and be clean.'
Alternative generated candidates
- His servants came near and spoke to him, and said, “My father, if the prophet had commanded you to do something great, would you not have done it? How much more then, when he says to you, ‘Wash, and be clean’?”
- His servants came near and spoke to him, and said, "My father, if the prophet had commanded you to do something great, would you not have done it? How much more, when he says to you, 'Wash, and be clean'?"
2 K.5.14 - Details
Original Text
Morphology
- וירד: VERB,qal,wayyiqtol,3,m,sg
- ויטבל: VERB,qal,impf,3,m,sg
- בירדן: PREP+NOUN,m,sg,def
- שבע: NUM,card
- פעמים: NOUN,m,du,abs
- כדבר: PREP+NOUN,m,sg,abs
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- וישב: VERB,qal,perf,3,m,sg
- בשרו: NOUN,m,sg,abs+PRON,3,m,sg
- כבשר: PREP+NOUN,m,sg,abs
- נער: NOUN,m,sg,abs
- קטן: ADJ,m,sg
- ויטהר: VERB,qal,perf,3,m,sg
Parallels
- 2 Kgs.5.10 (verbal): Elisha (by messenger) instructs Naaman to wash seven times in the Jordan — 5:14 records Naaman's obedience and the promised result.
- Luke 17:11-19 (thematic): Jesus cleanses ten lepers; healing of skin disease and restoration echoes the motif of cleansing, faith/obedience and return of health.
- Exod.4:6-7 (thematic): God makes Moses' hand leprous and then restores it as a sign — parallels miraculous alteration and restoration of flesh.
- Lev.14:8-9 (thematic): Priestly washing rituals prescribed for a person healed of tzara'at (leprosy) — ritual washing/cleansing language parallels Naaman's immersion.
- Ps.103:5 (thematic): Psalm imagery of God renewing youth and restoring vitality ('renewed like the eagle's') parallels the description of Naaman's flesh as that of a young boy.
Alternative generated candidates
- So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a young boy, and he was clean.
- So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a little child, and he was clean.
2 K.5.15 - Details
Original Text
Morphology
- וישב: VERB,qal,perf,3,m,sg
- אל: NEG
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- הוא: PRON,3,m,sg
- וכל: CONJ+PRON,indef
- מחנהו: NOUN,m,sg,abs+3ms
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- ויעמד: VERB,qal,wayyiqtol,3,m,sg
- לפניו: PREP+PRON,3,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- הנה: PART
- נא: PART
- ידעתי: VERB,qal,perf,1,?,sg
- כי: CONJ
- אין: PART,neg
- אלהים: NOUN,m,pl,abs
- בכל: PREP+NOUN,m,sg,abs
- הארץ: NOUN,f,sg,def
- כי: CONJ
- אם: CONJ
- בישראל: NOUN,m,sg,abs
- ועתה: CONJ
- קח: VERB,qal,impv,2,m,sg
- נא: PART
- ברכה: NOUN,f,sg,abs
- מאת: PREP
- עבדך: NOUN,m,sg,abs,2,ms
Parallels
- 2 Kings 5:1-14 (structural): Immediate narrative context: the account of Naaman’s cleansing (especially v.14) explains his conversion and leads directly to the confession in v.15.
- 1 Kings 18:39 (verbal): After Elijah’s contest with the prophets of Baal the people confess 'The LORD, he is God'—a public declaration of YHWH’s uniqueness reminiscent of Naaman’s proclamation.
- Isaiah 45:5 (verbal): God’s claim 'I am the LORD, and there is no other' parallels Naaman’s assertion that there is no god in all the earth except in Israel, highlighting divine uniqueness.
- Matthew 8:5-13 (thematic): A Gentile (the centurion) expresses faith in Israel’s God/authority and receives healing—paralleling a foreigner’s recognition of Israel’s God and divine power.
- Acts 10:34-43 (thematic): Peter’s realization that God shows no partiality and the acceptance of Gentiles into God’s covenant echoes the theme of a foreigner recognizing and turning to Israel’s God.
Alternative generated candidates
- Then he returned to the man of God, he and all his people, 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. Please accept a present from your servant.”
- He returned to the man of God, he and all his company, and stood before him and said, "Now I know that there is no God in all the earth but in Israel. Please accept a present from your servant."
2 K.5.16 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- חי: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אשר: PRON,rel
- עמדתי: VERB,qal,perf,1,sg
- לפניו: PREP+PRON,3,m,sg
- אם: CONJ
- אקח: VERB,qal,impf,1,sg
- ויפצר: VERB,qal,impf,3,m,sg
- בו: PREP+PRON,3,m,sg
- לקחת: VERB,qal,perf,2,m,sg
- וימאן: VERB,qal,wayyiqtol,3,m,sg
Parallels
- Acts 8:18-24 (thematic): Simon the magician offers money to buy the power to confer the Holy Spirit; Peter rejects and rebukes the attempt to purchase a divine gift—parallel theme of refusing payment for spiritual power or prophetic blessing.
- Matthew 10:8 (thematic): Jesus commands the apostles 'Freely you received; freely give,' framing ministry as a gift not to be commercialized—similar ethic to Elisha's refusal to accept pay for a miraculous cure.
- Acts 3:6 (thematic): Peter's declaration 'I have no silver and gold' when healing the lame man signals refusal to accept money in connection with a miraculous act, echoing Elisha's refusal to take payment.
- 2 Kgs 4:42-44 (structural): In another Elisha narrative a gift of food is miraculously multiplied for the people rather than being monetized; both passages show Elisha mediating God's provision without personal gain.
Alternative generated candidates
- But he said, “As the LORD lives, whom I serve, I will receive nothing.” And Naaman urged him to take it, but he refused.
- But he said, "As the LORD lives, in whose presence I stand, I will not take it." And though Naaman urged him to accept it, he refused.
2 K.5.17 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- נעמן: NOUN,m,sg,prop
- ולא: CONJ
- יתן: VERB,qal,imperf,3,m,sg
- נא: PART
- לעבדך: PREP+NOUN,m,sg,abs+PRON,2,m,sg
- משא: NOUN,m,sg,abs
- צמד: NOUN,m,sg,const
- פרדים: NOUN,m,pl,abs
- אדמה: NOUN,prop,f,sg
- כי: CONJ
- לוא: NEG
- יעשה: VERB,qal,imperfect,3,m,sg
- עוד: ADV
- עבדך: NOUN,m,sg,abs,2,ms
- עלה: VERB,qal,perf,3,m,sg
- וזבח: VERB,qal,impf,3,m,sg
- לאלהים: PREP+NOUN,m,sg,abs
- אחרים: ADJ,m,pl,abs
- כי: CONJ
- אם: CONJ
- ליהוה: PREP+NOUN,m,sg,def
Parallels
- 2 Kings 5:15 (structural): Immediate narrative parallel: Naaman's confession that there is no God but in Israel (v.15) explains and motivates his pledge here to worship YHWH alone and to take earth for an altar.
- Genesis 28:20-22 (thematic): Jacob's vow to set up a pillar and dedicate gifts if God preserves him parallels Naaman's promise to bring soil (two mule-loads) and dedicate worship to YHWH when he enters a foreign shrine.
- Deuteronomy 12:29-32 (thematic): Instructions to avoid the Canaanite rites and to direct sacrifice to the LORD alone resonate with Naaman's refusal to offer burnt offerings to other gods and his commitment to worship only YHWH.
- Exodus 20:3-5 (allusion): The first commandment's prohibition of other gods provides the theological background for Naaman's exclusive devotion: 'You shall have no other gods before me.'
- Isaiah 45:22-25 (thematic): The prophet's universalizing theme—that nations will turn and swear by the LORD—echoes in the foreigner Naaman's conversion and pledge to acknowledge YHWH alone.
Alternative generated candidates
- Naaman said, “If not, then let your servant be given two mules' burden of earth; for from now on your servant will no longer offer burnt offerings or sacrifices to other gods, but to the LORD.
- Naaman said, "If it please your servant, let there be given to your servant two mule-loads of earth; for from now on your servant will no longer offer burnt offerings or sacrifices to other gods, but only to the LORD.
2 K.5.18 - Details
Original Text
Morphology
- לדבר: INF,qal
- הזה: DEM,m,sg
- יסלח: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לעבדך: PREP+NOUN,m,sg,abs+PRON,2,m,sg
- בבוא: PREP+NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- בית: NOUN,m,sg,abs
- רמון: NOUN,m,sg,abs
- להשתחות: INF,hitpael
- שמה: ADV
- והוא: CONJ+PRON,3,m,sg
- נשען: VERB,niphal,ptcp,3,m,sg
- על: PREP
- ידי: NOUN,f,pl,cons
- והשתחויתי: CONJ+VERB,hitpael,perf,1,,sg
- בית: NOUN,m,sg,abs
- רמן: NOUN,prop,m,sg,abs
- בהשתחויתי: PREP+VERB,hitpael,perf,1,m,sg
- בית: NOUN,m,sg,abs
- רמן: NOUN,prop,m,sg,abs
- יסלח: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לעבדך: PREP+NOUN,m,sg,abs+PRON,2,m,sg
- בדבר: PREP+NOUN,m,sg,abs
- הזה: DEM,m,sg
Parallels
- Exodus 20:3-5 (quotation): The Decalogue forbids having other gods and bowing down to them; provides the legal/theological backdrop for Naaman’s concern about bowing in the house of Rimmon.
- Deuteronomy 6:13 (structural): Command to fear and serve the LORD alone and not to follow other gods—echoes Naaman’s worry about outward acts of homage while maintaining devotion to YHWH.
- Daniel 3:16-18 (thematic): Shadrach, Meshach and Abednego refuse to bow to Nebuchadnezzar’s image; serves as a contrast to Naaman’s pragmatic bowing under compulsion while claiming exclusive loyalty to God.
- Acts 10:25-26 (thematic): When Cornelius falls down to worship Peter, Peter refuses the prostration; parallels issues of prostration/worship and how believers respond to gestures of homage in social contexts.
- 2 Chronicles 33:12-13 (thematic): King Manasseh’s repentance and return to the LORD after idolatry shows that YHWH’s forgiveness can follow actions associated with foreign worship—relevant to Naaman’s plea for pardon for bowing in Rimmon’s house.
Alternative generated candidates
- In this matter may the LORD pardon your servant when my lord goes into the house of Rimmon to bow there—and he leans on my arm, and I bow there too—when I bow in the house of Rimmon, may the LORD pardon your servant in this matter.”
- In this matter may the LORD pardon your servant: when my lord enters the house of Rimmon to bow there—he is leaning on my master's arm—and I bow there; when I bow in the house of Rimmon, may the LORD pardon your servant for this."
2 K.5.19 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- לך: PRON,2,m,sg
- לשלום: PREP
- וילך: VERB,qal,wayyiqtol,3,m,sg
- מאתו: PREP
- כברת: NOUN,f,sg,abs
- ארץ: NOUN,f,sg,abs
Parallels
- Mark 5:34 (verbal): After a healing, Jesus says to the healed woman, “Go in peace,” using the same farewell formula—linking departure with restored wholeness.
- Luke 8:48 (verbal): Parallel account of the healed woman where Jesus likewise tells her, “Go in peace,” echoing the use of the farewell/blessing formula in a healing context.
- Luke 7:50 (verbal): Jesus to the forgiven woman: “Your faith has saved you; go in peace.” Uses the same phrase as a parting blessing following restoration/forgiveness.
- Numbers 6:24-26 (thematic): The priestly blessing culminates in a wish for peace (“…and give you peace”), thematically related to the farewell benediction “go in peace” as a parting blessing invoking God’s well‑being.
Alternative generated candidates
- He said to him, “Go in peace.” So he departed from him a short distance.
- He said to him, "Go in peace." So he departed from him a short distance.
2 K.5.20 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- גיחזי: NOUN,prop,sg,m
- נער: NOUN,m,sg,abs
- אלישע: NOUN,m,sg,abs
- איש: NOUN,m,sg,abs
- האלהים: NOUN,m,sg,def
- הנה: PART
- חשך: VERB,qal,perf,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- את: PRT,acc
- נעמן: NOUN,prop,m,sg
- הארמי: ADJ,m,sg,def
- הזה: DEM,m,sg
- מקחת: NOUN,f,sg,abs
- מידו: PREP+PRON,3,m,sg
- את: PRT,acc
- אשר: PRON,rel
- הביא: VERB,hiphil,perf,3,m,sg
- חי: ADJ,m,sg
- יהוה: NOUN,prop,m,sg,abs
- כי: CONJ
- אם: CONJ
- רצתי: VERB,qal,perf,1,sg
- אחריו: PREP,3,m,sg
- ולקחתי: VERB,qal,perf,1,m,sg
- מאתו: PREP
- מאומה: NOUN,f,sg,abs
Parallels
- 2 Kings 5:25-27 (structural): Immediate narrative continuation: Gehazi admits running after Naaman and taking gifts; Elisha pronounces judgment (leprosy) — direct sequel and clarification of the deed hinted in v.20.
- Micah 3:11 (verbal): Condemns leaders/prophets who 'divine for money' and take bribes; thematically and verbally parallels Gehazi's corrupt practice of exploiting prophetic access for gain.
- Acts 5:1-11 (thematic): Ananias and Sapphira lie about money given to the community and are struck down—parallels deceit about material gain and immediate divine judgment for the fraud.
- Luke 12:15 (thematic): Jesus' warning to 'guard against all covetousness' connects thematically to Gehazi's greed-driven pursuit of Naaman's gifts and the moral critique of covetous behavior.
Alternative generated candidates
- But Gehazi, the servant of Elisha the man of God, said, “Behold, my master has refrained from taking what this Aramean Naaman brought; as the LORD lives, I will run after him and get something from him.”
- But Gihazi, the servant of Elisha the man of God, said, "See—my master has spared Naaman the Aramean this day from taking what he brought. As the LORD lives, if I run after him, I will receive something from him."
2 K.5.21 - Details
Original Text
Morphology
- וירדף: VERB,qal,impf,3,m,sg
- גיחזי: NOUN,prop,sg,m
- אחרי: PREP
- נעמן: NOUN,m,sg,abs
- ויראה: VERB,qal,impf,3,m,sg
- נעמן: NOUN,m,sg,abs
- רץ: VERB,qal,perf,3,m,sg
- אחריו: PREP,3,m,sg
- ויפל: VERB,qal,impf,3,m,sg
- מעל: PREP
- המרכבה: DET+NOUN,f,sg,abs
- לקראתו: PREP+NOUN,f,sg,abs+PRON,3,m
- ויאמר: VERB,qal,perf,3,m,sg
- השלום: NOUN,m,sg,def
Parallels
- Genesis 33:4 (verbal): Both passages depict a startled or eager meeting introduced by running to meet a returning figure; Genesis explicitly says Esau 'ran to meet' Jacob and embraced him, paralleling Naaman's running after Gehazi and his immediate greeting.
- 2 Kings 5:20-27 (structural): Immediate narrative parallel: verses 20–27 complete the scene begun in v.21, explaining Gehazi's motive for pursuit, his deception, and the resulting divine punishment—showing the episode's unity (pursuit → greeting → falsehood → judgement).
- 2 Kings 5:14-15 (thematic): These preceding verses show Naaman's decisive movement back to Elisha (returning and standing before him) and his readiness to honor the prophet—contrast and complement to v.21, which records a subsequent hurried encounter with Gehazi and the shifting dynamics of Naaman's interactions with Israelite figures.
- Acts 5:1-11 (thematic): The Ananias and Sapphira episode echoes the theme of personal deceit for gain and immediate divine judgment; like Gehazi's dishonest appropriation and punishment (vv.25–27), Acts portrays lying about gifts and sudden divine retribution.
Alternative generated candidates
- So Gehazi pursued Naaman. When Naaman saw a man running after him, he dismounted from the chariot to meet him and said, “Is all well?”
- So Gihazi ran after Naaman. When Naaman saw him running after him, he dismounted from the chariot to meet him and said, "Is all well?"
2 K.5.22 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- שלום: NOUN,m,sg,abs
- אדני: NOUN,m,sg,abs,1,sg
- שלחני: VERB,qal,imp,2,m,sg
- לאמר: INF,qal,infc
- הנה: PART
- עתה: ADV
- זה: PRON,dem,m,sg
- באו: VERB,qal,perf,3,m,pl
- אלי: PREP+PRON,1,sg
- שני: NUM,m,pl,construct
- נערים: NOUN,m,pl,abs
- מהר: VERB,qal,imp,2,m,sg
- אפרים: NOUN,m,sg,abs
- מבני: PREP+NOUN,m,pl,cs
- הנביאים: NOUN,m,pl,def
- תנה: VERB,qal,imp,2,m,sg
- נא: PART
- להם: PREP+PRON,3,m,pl
- ככר: NOUN,f,sg,abs
- כסף: NOUN,m,sg,abs
- ושתי: CONJ+NUM,f,du
- חלפות: NOUN,f,pl,abs
- בגדים: NOUN,m,pl,abs
Parallels
- 2 Kings 5:25-27 (structural): Immediate continuation of the same episode: Gehazi lies to Naaman, accepts the silver and garments, and is rebuked and punished—direct narrative parallel and outcome of the promise in v.22.
- Acts 8:18-20 (thematic): Simon Magus attempts to buy spiritual power from the apostles—parallel theme of seeking to obtain a spiritual benefit or status for money.
- Proverbs 21:6 (thematic): Condemns gain obtained by a lying tongue—shares the moral theme of deceitfully acquiring wealth (relevant to Gehazi's actions).
- Matthew 10:8-10 (thematic): Jesus instructs disciples to accept no pay for ministry (freely received, freely give), offering a counterpoint to accepting payment for prophetic/ministerial help.
Alternative generated candidates
- He said, “It is well. My master sent me, saying, ‘Behold, just now two young men of the sons of the prophets have come to me; please give them a talent of silver and two changes of garments.’”
- He said, "All is well. My lord, one thing: the prophet sent me to say, 'Behold, two young men from the sons of the prophets have just come to me from the hill country of Ephraim; give them a talent of silver and two sets of garments.'"
2 K.5.23 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- נעמן: NOUN,prop,m,sg,abs
- הואל: INTJ
- קח: VERB,qal,impv,2,m,sg
- ככרים: NOUN,m,pl,abs
- ויפרץ: VERB,qal,imperfect,3,m,sg
- בו: PREP+PRON,3,m,sg
- ויצר: VERB,qal,impf,3,m,sg
- ככרים: NOUN,m,pl,abs
- כסף: NOUN,m,sg,abs
- בשני: PREP+NUM,m,du,abs
- חרטים: NOUN,m,pl,abs
- ושתי: CONJ+NUM,f,du
- חלפות: NOUN,f,pl,abs
- בגדים: NOUN,m,pl,abs
- ויתן: VERB,qal,perf,3,m,sg
- אל: NEG
- שני: NUM,m,pl,construct
- נעריו: NOUN,m,pl,suff
- וישאו: VERB,qal,impf,3,m,pl
- לפניו: PREP+PRON,3,m,sg
Parallels
- 2 Kings 5:16 (structural): Elisha's initial refusal to accept any gift from Naaman sets the immediate context for Naaman's attempt to provide something — the refusal explains why Naaman hands gifts to others rather than to the prophet.
- 2 Kings 5:25 (verbal): Gehazi later ends up with the very items (two talents of silver and two changes of garments) that Naaman had his servants carry, repeating the same vocabulary and material objects from v.23.
- 2 Kings 5:27 (thematic): Gehazi's reception of the gifts leads to Elisha's rebuke and Gehazi's punishment (leprosy), thematically linking the giving/receiving of these presents with moral and divine consequences.
- Matthew 10:9-10 (thematic): Jesus' instruction that his disciples should take no gold or extra clothing contrasts the improvised material recompense offered to prophetic agents here and raises the issue of whether and how ministers may accept support or gifts.
Alternative generated candidates
- And Naaman said, “Take two talents.” He urged him and tied up the two talents of silver in two bags, with two changes of garments, and gave them to two of his servants; and they carried them before him.
- And Naaman said, "Be pleased to take two talents." So he urged him and bound up two talents of silver in two bags, and two sets of garments, and gave them to his two servants, and they carried them before him.
2 K.5.24 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- העפל: NOUN,m,sg,def
- ויקח: VERB,qal,impf,3,m,sg
- מידם: PREP
- ויפקד: VERB,qal,perf,3,m,sg
- בבית: PREP+NOUN,m,sg,def
- וישלח: VERB,qal,impf,3,m,sg
- את: PRT,acc
- האנשים: NOUN,m,pl,def
- וילכו: VERB,qal,wayyiqtol,3,m,pl
Parallels
- Acts 5:1-11 (thematic): Ananias and Sapphira lie and secretly misappropriate gifts; both narratives feature deceptive retention of offerings and immediate divine judgment for the deceit.
- 1 Samuel 2:12-17 (thematic): The corrupt conduct of Eli’s sons (Hophni and Phinehas) in taking sacrificial portions mirrors Gehazi’s wrongful appropriation of gifts and highlights priestly/servant greed and its consequences.
- Numbers 12:10-15 (verbal): Miriam is struck with leprosy as a direct, immediate divine punishment; parallels Gehazi’s being afflicted with leprosy as God’s punitive response to sin.
- 2 Chronicles 26:16-21 (thematic): King Uzziah is struck with leprosy for presuming on priestly duties; like Gehazi, he suffers sudden physical curse as divine sanction for transgression.
Alternative generated candidates
- When he came to the hill, he took them from their hand and laid them up in the house, and sent the men away; and they departed.
- When he had gone from him some distance, he took them from their hand and put them in the house, and he sent the men away, and they departed.
2 K.5.25 - Details
Original Text
Morphology
- והוא: CONJ+PRON,3,m,sg
- בא: VERB,qal,perf,3,m,sg
- ויעמד: VERB,qal,wayyiqtol,3,m,sg
- אל: NEG
- אדניו: NOUN,m,sg,abs+POSS,3,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- אלישע: NOUN,m,sg,abs
- מאין: ADV,interrog
- גחזי: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- לא: PART_NEG
- הלך: VERB,qal,perf,3,m,sg
- עבדך: NOUN,m,sg,abs,2,ms
- אנה: ADV,interrog
- ואנה: ADV,interr
Parallels
- 2 Kgs 5:20 (structural): Immediate narrative antecedent: Gehazi runs after Naaman to obtain gifts by deception — sets up the lie and evasive answer in v.25.
- 2 Kgs 5:26-27 (verbal): Immediate narrative continuation: Elisha confronts Gehazi, exposes the lie and pronounces punishment — directly resolves the denial in v.25.
- Josh 7:19-21 (thematic): Achan is asked to account for himself and then confesses he took spoils he was forbidden to take — parallel theme of a servant/Israelite secretly taking gifts and being confronted.
- 1 Sam 15:24-25 (thematic): Saul gives excuses/denials to the prophet Samuel about his disobedience; like Gehazi he misrepresents his actions when questioned by a prophetic superior.
- Acts 5:1-11 (thematic): Ananias and Sapphira lie about the disposition of money and are confronted by the apostles; similar motif of deceit about actions before a spiritual leader and immediate divine judgment.
Alternative generated candidates
- Then he came and stood before his master. Elisha said to him, “Gehazi, where have you been?” He said, “Your servant went nowhere.”
- Then he came in and stood before his master. Elisha said to him, "Where have you been, Gihazi?" He answered, "Your servant went nowhere."
2 K.5.26 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- לא: PART_NEG
- לבי: NOUN,m,sg,abs,1cs
- הלך: VERB,qal,perf,3,m,sg
- כאשר: CONJ
- הפך: VERB,qal,perf,3,m,sg
- איש: NOUN,m,sg,abs
- מעל: PREP
- מרכבתו: NOUN,f,sg,suf
- לקראתך: PREP,NOUN,m,sg,cs,suff,2,m,sg
- העת: NOUN,f,sg,def
- לקחת: VERB,qal,perf,2,m,sg
- את: PRT,acc
- הכסף: NOUN,m,sg,def
- ולקחת: VERB,qal,impf,2,m,sg
- בגדים: NOUN,m,pl,abs
- וזיתים: CONJ+NOUN,m,pl,abs
- וכרמים: CONJ+NOUN,m,pl,abs
- וצאן: CONJ+NOUN,m,sg,abs
- ובקר: CONJ,NOUN,m,pl,abs
- ועבדים: CONJ,NOUN,m,pl,abs
- ושפחות: CONJ+NOUN,f,pl,abs
Parallels
- 2 Kings 5:25 (structural): Immediate narrative precursor: Gehazi runs after Naaman, deceptively takes valuables on Elisha’s behalf—sets up Elisha’s rebuke in v.26.
- 2 Kings 5:27 (structural): Immediate narrative consequence: Elisha pronounces punishment on Gehazi (leprosy) for taking the gifts referenced in v.26.
- Joshua 7:1-26 (thematic): Achan secretly takes devoted spoil and brings divine judgment on himself and his household—parallels secret appropriation of consecrated or ill‑gotten goods and swift punitive sanction.
- 1 Samuel 15:17-23 (thematic): Saul’s retention of spoil and disobedience provoke prophetic rebuke and forfeiture of divine favor—echoes the moral theme that illicit taking of designated goods incurs prophetic censure.
- Acts 5:1-11 (thematic): Ananias and Sapphira lie about gifts to the community and are struck down—a New Testament parallel of deceit over possessions and immediate divine judgment.
Alternative generated candidates
- And Elisha said to him, “Did my heart not go with you when the man turned from his chariot to meet you? Is this the time to take silver and garments and olive groves and vineyards, and sheep and oxen, and menservants and maidservants?
- Elisha said to him, "Was my heart not with you when the man turned from his chariot to meet you? Is this the time to take silver and garments, or olive groves and vineyards, or sheep and oxen, or male and female servants?
2 K.5.27 - Details
Original Text
Morphology
- וצרעת: CONJ+NOUN,f,sg,abs
- נעמן: NOUN,prop,m,sg,abs
- תדבק: VERB,qal,impf,2,m,sg
- בך: PREP+PRON,2,m,sg
- ובזרעך: PREP+NOUN,m,sg,abs+2,m,sg
- לעולם: PREP+NOUN,m,sg,abs
- ויצא: VERB,qal,wayyiqtol,3,m,sg
- מלפניו: PREP+NOUN,abs+PRON,3,m,sg
- מצרע: NOUN,f,sg,abs
- כשלג: PREP+NOUN,m,sg,abs
Parallels
- 2 Kings 5:25-26 (verbal): Immediate context: Gehazi’s deceit (taking gifts from Naaman) and Elisha’s pronouncement lead directly to the declaration that Gehazi will bear Naaman’s leprosy.
- Numbers 12:10-15 (thematic): Miriam is struck with tzara'at as divine punishment and isolated from the community, paralleling leprosy here as a prophetic judgment and its social consequences.
- Leviticus 13:45-46 (verbal): Legal description of tzara'at: the afflicted are declared unclean and must live apart. Provides the cultic/ritual framework for the social and religious effects of leprosy in 2 Kgs 5:27.
- Exodus 20:5 (structural): The motif of God ‘visiting the iniquity of the fathers upon the children’ parallels the transferred, generational nature of Gehazi’s curse ‘unto thy seed,’ linking individual sin to enduring familial consequence.
- Psalm 51:7 (allusion): Uses the simile ‘whiter than snow’ to denote whiteness and purification. 2 Kgs 5:27’s phrase ‘as a leper as white as snow’ echoes biblical imagery where ‘white as snow’ conveys a striking whiteness (here ironically applied to the visible pallor/stain of leprosy).
Alternative generated candidates
- Therefore the leprosy of Naaman shall cling to you and to your descendants forever.” And he went out from his presence leprous, white as snow.
- Therefore the leprosy of Naaman shall cling to you and to your descendants forever." He went out from his presence leprous, white as snow.
Naaman, commander of the army of the king of Aram, was a great man before his master, and highly regarded—because by him the LORD had given victory to Aram. The man was a valiant warrior, but he was a leper.
When the Arameans went out on raids they carried off from the land of Israel a little girl, and she became a servant to Naaman's wife.
She said to her mistress, "If only my lord were with the prophet who is in Samaria! He would cleanse him of his leprosy." So the girl went in and told her lord, saying, "Thus and thus spoke the girl from the land of Israel."
The king of Aram said, "Go, and I will send a letter to the king of Israel." He went and took with him ten talents of silver, six thousand pieces of gold, and ten changes of garments.
He brought the letter to the king of Israel, which read, "Now when this letter comes to you, behold, I have sent to you Naaman my servant; cleanse him of his leprosy."
When the king of Israel read the letter, he tore his clothes and said, "Am I God, to give death and to give life? Why does this man send a man to me to be cured of his leprosy? Only consider, and see that he is seeking a quarrel with me."
When Elisha the man of God heard that the king of Israel had torn his clothes, he sent to the king, "Why have you torn your clothes? Let him come to me, and he will learn that there is a prophet in Israel." So Naaman came with his horses and chariots and stood at the door of Elisha's house.
Elisha sent to him, saying, "Go and wash seven times in the Jordan; then your flesh shall come back to you and you shall be clean." But Naaman was angry and went away, saying, "Behold, I thought he would surely come out to me, and call on the name of the LORD his God, and wave his hand over the place, and cure the leper.
Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?" So he turned and went away in anger.
His servants came near and spoke to him, saying, "My father, if the prophet had told you to do some great thing, would you not have done it? How much more, then, when he says to you, 'Wash, and be clean.'" So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a young boy, and he was clean.
He returned to the man of God, he and all his company, and came and stood before him. He said, "Behold, now I know that there is no God in all the earth but in Israel. Please accept a gift from your servant." But he said, "As the LORD lives, before whom I stand, I will not take it." And though Naaman urged him to accept it, he refused.
Naaman said, "If please your servant, let there be given to your servant two mules' load of earth; for from now on your servant will not offer burnt offerings or sacrifice to other gods, but to the LORD.
In this matter may the LORD pardon your servant: when my master goes into the house of Rimmon to bow there, and leans on my arm, and I bow—when I bow in the house of Rimmon, may the LORD pardon your servant in this."
He said to him, "Go in peace." So he departed from him a short distance. But Gehazi, the servant of Elisha the man of God, said, "My master has let this Aramean Naaman go from his hand empty—has he not? As the LORD lives, I will run after him and take something from him."
Gehazi ran after Naaman. When Naaman saw someone running after him, he dismounted from the chariot to meet him and said, "Is all well?"
He said, "Peace, my lord! My master sent me to say, 'Look, two young men from the company of the sons of the prophets have just come to me; give them a talent of silver and two changes of garments.'"
Naaman said, "Please take two talents." He urged him and bound up the two talents of silver in two bags, together with two changes of garments, and gave them to his two servants; and they carried them before Gehazi.
Gehazi went in and took them from their hands and laid them up in the house; then he sent the men away.
When he had come in and stood before his master, Elisha said to him, "Gehazi, where have you been?" He answered, "Your servant went nowhere, my lord." But he said to him, "Was not my heart with you when the man turned from his chariot to meet you? Is this the time to take silver and garments and olive groves and vineyards and sheep and oxen and male and female servants?
Therefore the leprosy of Naaman shall cling to you and to your descendants forever." And he went out from his presence leprous, white as snow.