2 Raja-raja 4:1--5:27
Konteks4:1 Now a wife of one of the prophets 1 appealed 2 to Elisha for help, saying, “Your servant, my husband is dead. You know that your servant was a loyal follower of the Lord. 3 Now the creditor is coming to take away my two boys to be his servants.” 4:2 Elisha said to her, “What can I do for you? Tell me, what do you have in the house?” She answered, “Your servant has nothing in the house except a small jar of olive oil.” 4:3 He said, “Go and ask all your neighbors for empty containers. 4 Get as many as you can. 5 4:4 Go and close the door behind you and your sons. Pour the olive oil into all the containers; 6 set aside each one when you have filled it.” 4:5 So she left him and closed the door behind her and her sons. As they were bringing the containers to her, she was pouring the olive oil. 4:6 When the containers were full, she said to one of her sons, 7 “Bring me another container.” But he answered her, “There are no more.” Then the olive oil stopped flowing. 4:7 She went and told the prophet. 8 He said, “Go, sell the olive oil. Repay your creditor, and then you and your sons can live off the rest of the profit.”
4:8 One day Elisha traveled to Shunem, where a prominent 9 woman lived. She insisted that he stop for a meal. 10 So whenever he was passing through, he would stop in there for a meal. 11 4:9 She said to her husband, “Look, I’m sure 12 that the man who regularly passes through here is a very special prophet. 13 4:10 Let’s make a small private upper room 14 and furnish it with 15 a bed, table, chair, and lamp. When he visits us, he can stay there.”
4:11 One day Elisha 16 came for a visit; he went 17 into the upper room and rested. 18 4:12 He told his servant Gehazi, “Ask the Shunammite woman to come here.” 19 So he did so and she came to him. 20 4:13 Elisha said to Gehazi, 21 “Tell her, ‘Look, you have treated us with such great respect. 22 What can I do for you? Can I put in a good word for you with the king or the commander of the army?’” She replied, “I’m quite secure.” 23 4:14 So he asked Gehazi, 24 “What can I do for her?” Gehazi replied, “She has no son, and her husband is old.” 4:15 Elisha told him, “Ask her to come here.” 25 So he did so 26 and she came and stood in the doorway. 27 4:16 He said, “About this time next year 28 you will be holding a son.” She said, “No, my master! O prophet, do not lie to your servant!” 4:17 The woman did conceive, and at the specified time the next year she gave birth to a son, just as Elisha had told her.
4:18 The boy grew and one day he went out to see his father who was with the harvest workers. 29 4:19 He said to his father, “My head! My head!” His father 30 told a servant, “Carry him to his mother.” 4:20 So he picked him up and took him to his mother. He sat on her lap 31 until noon and then died. 4:21 She went up and laid him down on the prophet’s 32 bed. She shut the door behind her and left. 4:22 She called to her husband, “Send me one of the servants and one of the donkeys, so I can go see the prophet quickly and then return.” 4:23 He said, “Why do you want to go see him today? It is not the new moon 33 or the Sabbath.” She said, “Everything’s fine.” 34 4:24 She saddled the donkey and told her servant, “Lead on. 35 Do not stop unless I say so.” 36
4:25 So she went to visit 37 the prophet at Mount Carmel. When he 38 saw her at a distance, he said to his servant Gehazi, “Look, it’s the Shunammite woman. 4:26 Now, run to meet her and ask her, ‘Are you well? Are your husband and the boy well?’” She told Gehazi, 39 “Everything’s fine.” 4:27 But when she reached the prophet on the mountain, she grabbed hold of his feet. Gehazi came near to push her away, but the prophet said, “Leave her alone, for she is very upset. 40 The Lord has kept the matter hidden from me; he didn’t tell me about it.” 4:28 She said, “Did I ask my master for a son? Didn’t I say, ‘Don’t mislead me?’” 4:29 Elisha 41 told Gehazi, “Tuck your robes into your belt, take my staff, 42 and go! Don’t stop to exchange greetings with anyone! 43 Place my staff on the child’s face.” 4:30 The mother of the child said, “As certainly as the Lord lives and as you live, I will not leave you.” So Elisha 44 got up and followed her back.
4:31 Now Gehazi went on ahead of them. He placed the staff on the child’s face, but there was no sound or response. When he came back to Elisha 45 he told him, “The child did not wake up.” 4:32 When Elisha arrived at the house, there was 46 the child lying dead on his bed. 4:33 He went in by himself and closed the door. 47 Then he prayed to the Lord. 4:34 He got up on the bed and spread his body out over 48 the boy; he put his mouth on the boy’s 49 mouth, his eyes over the boy’s eyes, and the palms of his hands against the boy’s palms. He bent down over him, and the boy’s skin 50 grew warm. 4:35 Elisha 51 went back and walked around in the house. 52 Then he got up on the bed again 53 and bent down over him. The child sneezed seven times and opened his eyes. 4:36 Elisha 54 called to Gehazi and said, “Get the Shunammite woman.” So he did so 55 and she came to him. He said to her, “Take your son.” 4:37 She came in, fell at his feet, and bowed down. Then she picked up her son and left.
4:38 Now Elisha went back to Gilgal, while there was famine in the land. Some of the prophets were visiting him 56 and he told his servant, “Put the big pot on the fire 57 and boil some stew for the prophets.” 58 4:39 Someone went out to the field to gather some herbs and found a wild vine. 59 He picked some of its fruit, 60 enough to fill up the fold of his robe. He came back, cut it up, and threw the slices 61 into the stew pot, not knowing they were harmful. 62 4:40 The stew was poured out 63 for the men to eat. When they ate some of the stew, they cried out, “Death is in the pot, O prophet!” They could not eat it. 4:41 He said, “Get some flour.” Then he threw it into the pot and said, “Now pour some out for the men so they may eat.” 64 There was no longer anything harmful in the pot.
4:42 Now a man from Baal Shalisha brought some food for the prophet 65 – twenty loaves of bread made from the firstfruits of the barley harvest, as well as fresh ears of grain. 66 Elisha 67 said, “Set it before the people so they may eat.” 4:43 But his attendant said, “How can I feed a hundred men with this?” 68 He replied, “Set it before the people so they may eat, for this is what the Lord says, ‘They will eat and have some left over.’” 69 4:44 So he set it before them; they ate and had some left over, just as the Lord predicted. 70
5:1 Now Naaman, the commander of the king of Syria’s army, was esteemed and respected by his master, 71 for through him the Lord had given Syria military victories. But this great warrior had a skin disease. 72 5:2 Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman’s wife. 5:3 She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! 73 Then he would cure him of his skin disease.”
5:4 Naaman 74 went and told his master what the girl from the land of Israel had said. 5:5 The king of Syria said, “Go! I will send a letter to the king of Israel.” So Naaman 75 went, taking with him ten talents 76 of silver, six thousand shekels of gold, 77 and ten suits of clothes. 5:6 He brought the letter to king of Israel. It read: “This is a letter of introduction for my servant Naaman, 78 whom I have sent to be cured of his skin disease.” 5:7 When the king of Israel read the letter, he tore his clothes and said, “Am I God? Can I kill or restore life? Why does he ask me to cure a man of his skin disease? 79 Certainly you must see that he is looking for an excuse to fight me!” 80
5:8 When Elisha the prophet 81 heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him 82 to me so he may know there is a prophet in Israel.” 5:9 So Naaman came with his horses and chariots and stood in the doorway of Elisha’s house. 5:10 Elisha sent out a messenger who told him, “Go and wash seven times in the Jordan; your skin will be restored 83 and you will be healed.” 5:11 Naaman went away angry. He said, “Look, I thought for sure he would come out, stand there, invoke the name of the Lord his God, wave his hand over the area, and cure the skin disease. 5:12 The rivers of Damascus, the Abana and Pharpar, are better than any of the waters of Israel! 84 Could I not wash in them and be healed?” So he turned around and went away angry. 5:13 His servants approached and said to him, “O master, 85 if the prophet had told you to do some difficult task, 86 you would have been willing to do it. 87 It seems you should be happy that he simply said, “Wash and you will be healed.” 88 5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. 89 His skin became as smooth as a young child’s 90 and he was healed.
5:15 He and his entire entourage returned to the prophet. Naaman 91 came and stood before him. He said, “For sure 92 I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.” 5:16 But Elisha 93 replied, “As certainly as the Lord lives (whom I serve), 94 I will take nothing from you.” Naaman 95 insisted that he take it, but he refused. 5:17 Naaman said, “If not, then please give your servant a load of dirt, enough for a pair of mules to carry, 96 for your servant will never again offer a burnt offering or sacrifice to a god other than the Lord. 97 5:18 May the Lord forgive your servant for this one thing: When my master enters the temple of Rimmon to worship, and he leans on my arm and I bow down in the temple of Rimmon, may the Lord forgive your servant for this.” 98 5:19 Elisha 99 said to him, “Go in peace.”
When he had gone a short distance, 100 5:20 Gehazi, the prophet Elisha’s servant, thought, 101 “Look, my master did not accept what this Syrian Naaman offered him. 102 As certainly as the Lord lives, I will run after him and accept something from him.” 5:21 So Gehazi ran after Naaman. When Naaman saw someone running after him, he got down from his chariot to meet him and asked, “Is everything all right?” 103 5:22 He answered, “Everything is fine. 104 My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. 105 Please give them a talent 106 of silver and two suits of clothes.’” 5:23 Naaman said, “Please accept two talents of silver. 107 He insisted, and tied up two talents of silver in two bags, along with two suits of clothes. He gave them to two of his servants and they carried them for Gehazi. 108 5:24 When he arrived at the hill, he took them from the servants 109 and put them in the house. Then he sent the men on their way. 110
5:25 When he came and stood before his master, Elisha asked him, “Where have you been, Gehazi?” He answered, “Your servant hasn’t been anywhere.” 5:26 Elisha 111 replied, “I was there in spirit when a man turned and got down from his chariot to meet you. 112 This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. 113 5:27 Therefore Naaman’s skin disease will afflict 114 you and your descendants forever!” When Gehazi 115 went out from his presence, his skin was as white as snow. 116
[4:1] 1 tn Heb “a wife from among the wives of the sons of the prophets.”
[4:1] 3 tn Heb “your servant feared the
[4:3] 4 tn Heb “Go, ask for containers from outside, from all your neighbors, empty containers.”
[4:3] 5 tn Heb “Do not borrow just a few.”
[4:4] 6 tn Heb “all these vessels.”
[4:7] 8 tn Heb “man of God” (also in vv. 16, 22, 25, 27 [twice]).
[4:8] 9 tn Heb “great,” perhaps “wealthy.”
[4:8] 10 tn Or “she urged him to eat some food.”
[4:8] 11 tn Or “he would turn aside there to eat some food.”
[4:9] 13 tn Heb “holy man of God.”
[4:10] 14 tn Heb “a small upper room of a wall”; according to HALOT 832 s.v. עֲלִיָּה, this refers to “a fully walled upper room.”
[4:10] 15 tn Heb “and let’s put there for him.”
[4:11] 16 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:11] 17 tn Heb “turned aside.”
[4:11] 18 tn Or “slept there.”
[4:12] 19 tn Heb “Call for this Shunammite woman.”
[4:12] 20 tn Heb “and he called for her and she stood before him.”
[4:13] 21 tn Heb “he said to him.”
[4:13] 22 tn Heb “you have turned trembling to us with all this trembling.” The exaggerated language is probably idiomatic. The point seems to be that she has taken great pains or gone out of her way to be kind to them. Her concern was a sign of her respect for the prophetic office.
[4:13] 23 tn Heb “Among my people I am living.” This answer suggests that she has security within the context of her family.
[4:14] 24 tn Heb “and he said.”
[4:15] 25 tn Heb “Call for her.”
[4:15] 26 tn Heb “and he called her.”
[4:15] 27 tn Heb “and he called for her and she stood in the door.”
[4:16] 28 tn Heb “at this appointed time, at the time [when it is] reviving.” For a discussion of the second phrase see M. Cogan and H. Tadmor, II Kings (AB), 57.
[4:18] 29 tn Heb “to his father, to the harvesters.”
[4:19] 30 tn Heb “He”; the referent (the boy’s father) has been specified in the translation for clarity.
[4:21] 32 tn Heb “man of God’s.”
[4:23] 33 sn The new moon was a time of sacrifice and special feasts (Num 28:14; 1 Sam 20:5). Apparently it was a convenient time to visit a prophet. See M. Cogan and H. Tadmor, II Kings (AB), 57.
[4:24] 35 tn Heb “lead [the donkey on] and go.”
[4:24] 36 tn Heb “do not restrain for me the riding unless I say to you.”
[4:25] 37 tn Heb “went and came.”
[4:25] 38 tn Heb “the man of God.” The phrase has been replaced by the relative pronoun “he” in the translation for stylistic reasons.
[4:26] 39 tn Heb “she said.” The narrator streamlines the story at this point, omitting any reference to Gehazi running to meet her and asking her the questions.
[4:27] 40 tn Heb “her soul [i.e., ‘disposition’] is bitter.”
[4:29] 41 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:29] 42 tn Heb “take my staff in your hand.”
[4:29] 43 tn Heb “If you meet a man, do not greet him with a blessing; if a man greets you with a blessing, do not answer.”
[4:30] 44 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity. The referent must be Elisha here, since the following verse makes it clear that Gehazi had gone on ahead of them.
[4:31] 45 tn Heb “to meet him.”
[4:33] 47 tn Heb “and closed the door behind the two of them.”
[4:34] 48 tn Heb “he went up and lay down over.”
[4:34] 49 tn Heb “his” (also in the next two clauses).
[4:34] 50 tn Or perhaps, “body”; Heb “flesh.”
[4:35] 51 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:35] 52 tn Heb “and he returned and went into the house, once here and once there.”
[4:35] 53 tn Heb “and he went up.”
[4:36] 54 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:36] 55 tn Heb “and he called for her.”
[4:38] 56 tn Heb “the sons of the prophets were sitting before him.”
[4:38] 57 tn The words “the fire” are added for clarification.
[4:38] 58 tn Heb “sons of the prophets.”
[4:39] 59 tn Heb “a vine of the field.”
[4:39] 60 tn Heb “[some] of the gourds of the field.”
[4:39] 61 tn Heb “he came and cut [them up].”
[4:39] 62 tc The Hebrew text reads, “for they did not know” (יָדָעוּ, yada’u) but some emend the final shureq (וּ, indicating a third plural subject) to holem vav (וֹ, a third masculine singular pronominal suffix on a third singular verb) and read “for he did not know it.” Perhaps it is best to omit the final vav as dittographic (note the vav at the beginning of the next verb form) and read simply, “for he did not know.” See M. Cogan and H. Tadmor, II Kings (AB), 59.
[4:40] 63 tn Heb “and they poured out [the stew].” The plural subject is probably indefinite.
[4:41] 64 tn Or “and let them eat.”
[4:42] 65 tn Heb “man of God.”
[4:42] 66 tn On the meaning of the word צִקְלוֹן (tsiqlon), “ear of grain,” see HALOT 148 s.v. בָּצֵק and M. Cogan and H. Tadmor, II Kings (AB), 59.
[4:42] 67 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:43] 68 tn Heb “How can I set this before a hundred men?”
[4:43] 69 tn The verb forms are infinitives absolute (Heb “eating and leaving over”) and have to be translated in light of the context.
[4:44] 70 tn Heb “according to the word of the
[5:1] 71 tn Heb “was a great man before his master and lifted up with respect to the face.”
[5:1] 72 tn For a discussion of מְצֹרָע (mÿtsora’), traditionally translated “leprous,” see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen’s disease.
[5:3] 73 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[5:4] 74 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:5] 75 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:5] 76 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 750 pounds of silver (cf. NCV, NLT, CEV).
[5:5] 77 tn Heb “six thousand gold […].” The unit of measure is not given in the Hebrew text. A number of English versions supply “pieces” (e.g., KJV, ASV, NAB, TEV) or “shekels” (e.g., NASB, NIV, NRSV).
[5:6] 78 tn Heb “and now when this letter comes to you, look, I have sent to you Naaman my servant.”
[5:7] 79 tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons.
[5:7] 80 tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”
[5:8] 81 tn Heb “man of God” (also in vv. 15, 20).
[5:8] 82 tn Heb “Let him come.”
[5:10] 83 tn Heb “will return to you.”
[5:12] 84 tn Heb “Are not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?” The rhetorical question expects an emphatic “yes” as an answer.
[5:13] 85 tn Heb “my father,” reflecting the perspective of each individual servant. To address their master as “father” would emphasize his authority and express their respect. See BDB 3 s.v. אָב and the similar idiomatic use of “father” in 2 Kgs 2:12.
[5:13] 86 tn Heb “a great thing.”
[5:13] 87 tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”
[5:13] 88 tn Heb “How much more [when] he said, “Wash and be healed.” The second imperative (“be healed”) states the expected result of obeying the first (‘wash”).
[5:14] 89 tn Heb “according to the word of the man of God.”
[5:14] 90 tn Heb “and his skin was restored, like the skin of a small child.”
[5:15] 91 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:16] 93 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:16] 94 tn Heb “before whom I stand.”
[5:16] 95 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:17] 96 tn Heb “and [if] not, may there be given to your servant a load [for] a pair of mules, earth.”
[5:17] 97 tn Heb “for your servant will not again make a burnt offering and sacrifice to other gods, only to the
[5:18] 98 tn Heb “When my master enters the house of Rimmon to bow down there, and he leans on my hand and I bow down [in] the house of Rimmon, when I bow down [in] the house of Rimmon, may the
[5:18] sn Rimmon was the Syrian storm god. See M. Cogan and H. Tadmor, II Kings (AB), 65.
[5:19] 99 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:19] 100 tn Heb “and he went from him a distance of land.” The precise meaning of כִּבְרַה (kivrah) “distance,” is uncertain. See BDB 460 s.v. כִּבְרַה, and HALOT 459-60 s.v. II *כְּבָרַה, and M. Cogan and H. Tadmor, II Kings (AB), 65.
[5:20] 101 tn Heb “said” (i.e., to himself).
[5:20] 102 tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”
[5:21] 103 tn Heb “Is there peace?”
[5:22] 105 tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”
[5:22] 106 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver (cf. NCV, NLT, CEV).
[5:23] 107 tn Heb “Be resolved and accept two talents.”
[5:23] 108 tn Heb “before him.”
[5:24] 109 tn Heb “from their hand.”
[5:24] 110 tn Heb “and he sent the men away and they went.”
[5:26] 111 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:26] 112 tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.
[5:26] 113 tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.
[5:27] 115 tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.
[5:27] 116 tn Traditionally, “he went from before him, leprous like snow.” But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66.
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