2 Kings 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 Kings 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 Kings 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.”

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¹ map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.

² tn Heb “man of God” (also in vv. 15, 20).

³ tn Heb “Let him come.”

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 tn Heb “a great thing.”

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

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”).

⁸ tn Heb “according to the word of the man of God.”

⁹ tn Heb “and his skin was restored, like the skin of a small child.”

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

¹¹ tn Heb “look.”