2 Raja-raja 5:3

5:3 She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! ¹  Then he would cure him of his skin disease.”

2 Raja-raja 5:8

5:8 When Elisha the prophet ²  heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him ³  to me so he may know there is a prophet in Israel.”

2 Raja-raja 5:13-15

5:13 His servants approached and said to him, “O master, ⁴  if the prophet had told you to do some difficult task, ⁵  you would have been willing to do it. ⁶  It seems you should be happy that he simply said, “Wash and you will be healed.” ⁷  5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. ⁸  His skin became as smooth as a young child’s ⁹  and he was healed.

5:15 He and his entire entourage returned to the prophet. Naaman ¹⁰  came and stood before him. He said, “For sure ¹¹  I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.”

[5:3]  ¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[5:8]  ² tn Heb “man of God” (also in vv. 15, 20).

[5:8]  ³ tn Heb “Let him come.”

[5:13]  ⁴ 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]  ⁵ tn Heb “a great thing.”

[5:13]  ⁶ tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”

[5:13]  ⁷ 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]  ⁸ tn Heb “according to the word of the man of God.”

[5:14]  ⁹ tn Heb “and his skin was restored, like the skin of a small child.”

[5:15]  ¹⁰ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

[5:15]  ¹¹ tn Heb “look.”