Թագաւորութիւններ Դ / 2 Kings - 5 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Two more of Elisha's miracles are recorded in this chapter. I. The cleansing of Naaman, a Syrian, a stranger, from his leprosy, and there, 1. The badness of his case, ver. 1. 2. The providence that brought him to Elisha, the intelligence given him by a captive maid, ver. 2-4. A letter from the king of Syria to the king of Israel, to introduce him, ver. 5-7. And the invitation Elisha sent him, ver. 8. 3. The method prescribed for his cure, his submission, with much ado, to that method, and his cure thereby, ver. 9-14. 4. The grateful acknowledgments he made to Elisha hereupon, ver. 15-19. II. The smiting of Gehazi, his own servant, with that leprosy. 1. Gehazi's sins, which were belying his master to Naaman (ver. 20-24), and lying to his master when he examined him, ver. 25. 2. His punishment for these sins. Naaman's leprosy was entailed on his family, ver. 26, 27. And, if Naaman's cure was typical of the calling of the Gentiles, as our Saviour seems to make it (Luke iv. 27), Gehazi's stroke may be looked upon as typical of the blinding and rejecting of the Jews, who envied God's grace to the Gentiles, as Gehazi envied Elisha's favour to Naaman.
Adam Clarke: Commentary on the Bible - 1831
The history of Naaman, captain of the host of the king of Syria, a leper; who was informed by a little Israelitish captive maid that a prophet of the Lord, in Samaria, could cure him, Kg2 5:1-4. The king of Syria sends him, with a letter and rich presents, to the king of Israel, that he should recover him of his leprosy, Kg2 5:5, Kg2 5:6. On receiving the letter, the king of Israel is greatly distressed, supposing that the Syrian king designed to seek a quarrel with him; in desiring him to cleanse a leper, when it was well known that none could cure that disorder but God, Kg2 5:7. Elisha, hearing this, orders Naaman to be sent to him, Kg2 5:8. He comes to Elisha's house in great state, Kg2 5:9. And the prophet sends a messenger to him, ordering him to wash in Jordan seven times, and he should be made clean, Kg2 5:10. Naaman is displeased that he is received with so little ceremony, and departs in a rage, Kg2 5:11, Kg2 5:12. His servants reason with him; he is persuaded, goes to Jordan, washes, and is made clean, Kg2 5:13, Kg2 5:14. He returns to Elisha; acknowledges the true God; and offers him a present, which the prophet refuses, Kg2 5:15, Kg2 5:16. He asks directions, promises never to sacrifice to any other god, and is dismissed, Kg2 5:17-19. Gehazi runs after him, pretends he is sent by his master for a talent of silver and two changes of raiment; which he receives, brings home, and hides, Kg2 5:20-24. Elisha questions him; convicts him of his wickedness; pronounces a curse of leprosy upon him, with which he is immediately afflicted; and departs from his master a leper, as white as snow, Kg2 5:25-27.
4 Kings (2 Kings) 5:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 5:1, Naaman, by the report of a captive maid, is sent to Samaria to be cured of his leprosy; Kg2 5:8, Elisha, sending him to Jordan cures him; Kg2 5:15, He refusing Naaman's gifts grants him some of the earth; Kg2 5:20, Gehazi, abusing his master's name unto Naaman, is smitten with leprosy.
Carl Friedrich Keil and Franz Delitzsch

Curing of Naaman from Leprosy. - 4Kings 5:1. Naaman, the commander-in-chief of the Syrian king, who was a very great man before his lord, i.e., who held a high place in the service of his king and was greatly distinguished (פּנים נשׂא, cf. Is 3:3; Is 9:14), because God had given the Syrians salvation (victory) through him, was as a warrior afflicted with leprosy. The ו has not dropped out before מצרע, nor has the copula been omitted for the purpose of sharpening the antithesis (Thenius), for the appeal to Ewald, 354, a., proves nothing, since the passages quoted there are of a totally different kind; but חיל גּבּור is a second predicate: the man was as a brave warrior leprous. There is an allusion here to the difference between the Syrians and the Israelites in their views of leprosy. Whereas in Israel lepers were excluded from human society (see at Lev 13 and 14), in Syria a man afflicted with leprosy could hold a very high state-office in the closest association with the king.
4Kings 5:2-3
And in Naaman's house before his wife, i.e., in her service, there was an Israelitish maiden, whom the Syrians had carried off in a marauding expedition (גדוּדים יצאוּ: they had gone out in (as) marauding bands). She said to her mistress: "O that my lord were before the prophet at Samaria! (where Elisha had a house, 4Kings 6:32), he would free him from his leprosy." מצּרעת אסף, to receive (again) from leprosy, in the sense of "to heal," may be explained from Num 12:14-15, where אסף is applied to the reception of Miriam into the camp again, from which she had been excluded on account of her leprosy.
4Kings 5:4-5
When Naaman related this to his lord (the king), he told him to go to Samaria furnished with a letter to the king of Israel; and he took with him rich presents as compensation for the cure he was to receive, viz., ten talents of silver, about 25,000 thalers (3750 - Tr.); 600 shekels (= two talents) of gold, about 50,000 thalers (7500); and ten changes of clothes, a present still highly valued in the East (see the Comm. on Gen 45:22). This very large present was quite in keeping with Naaman's position, and was not too great for the object in view, namely, his deliverance from a malady which would be certainly, even if slowly, fatal.
4Kings 5:6-7
When the king of Israel (Joram) received the letter of the Syrian king on Naaman's arrival, and read therein that he was to cure Naaman of his leprosy (ועתּה, and now, - showing in the letter the transition to the main point, which is the only thing communicated here; cf. Ewald, 353, b.), he rent his clothes in alarm, and exclaimed, "Am I God, to be able to kill and make alive?" i.e., am I omnipotent like God? (cf. Deut 32:39; 1Kings 2:6); "for he sends to me to cure a man of his leprosy." The words of the letter ואספתּו, "so cure him," were certainly not so insolent in their meaning as Joram supposed, but simply meant: have him cured, as thou hast a wonder-working prophet; the Syrian king imagining, according to his heathen notions of priests and gotes, that Joram could do what he liked with his prophets and their miraculous powers. There was no ground, therefore, for the suspicion which Joram expressed: "for only observe and see, that he seeks occasion against me." התאנּה to seek occasion, sc. for a quarrel (cf. Judg 14:4).
4Kings 5:8
When Elisha heard of this, he reproved the king for his unbelieving alarm, and told him to send the man to him, "that he may learn that there is a prophet in Israel."
4Kings 5:9-12
When Naaman stopped with his horses and chariot before the house of Elisha, the prophet sent a messenger out to him to say, "Go and wash thyself seven times in the Jordan, and thy flesh will return to thee, i.e., become sound, and thou wilt be clean." ישׁב, return, inasmuch as the flesh had been changed through the leprosy into festering matter and putrefaction. The reason why Elisha did not go out to Naaman himself, is not to be sought for in the legal prohibition of intercourse with lepers, as Ephraem Syrus and many others suppose, nor in his fear of the leper, as Thenius thinks, nor even in the wish to magnify the miracle in the eyes of Naaman, as C. a Lapide imagines, but simply in Naaman's state of mind. This is evident from his exclamation concerning the way in which he was treated. Enraged at his treatment, he said to his servant (4Kings 5:11, 4Kings 5:12): "I thought, he will come out to me and stand and call upon the name of Jehovah his God, and go with his hand over the place (i.e., move his hand to and fro over the diseased places), and take away the leprosy." המּצורע, the leprous = the disease of leprosy, the scabs and ulcers of leprosy. "Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? (for the combination of טּוב with נהרות, see Ewald, 174f.) Should I not bathe in them, and become clean?" With these words he turned back, going away in a rage. Naaman had been greatly strengthened in the pride, which is innate in every natural man, by the exalted position which he held in the state, and in which every one bowed before him, and served him in the most reverential manner, with the exception of his lord the king; and he was therefore to receive a salutary lesson of humiliation, and at the same time was also to learn that he owed his cure not to any magic touch from the prophet, but solely to the power of God working through him. - Of the two rivers of Damascus, Abana or Amana (the reading of the Keri with the interchange of the labials ב and מ, see Song 4:8) is no doubt the present Barada or Barady (Arab. brd, i.e., the cold river), the Chrysorrhoas (Strabo, xvi. p. 755; Plin. h. n. 18 or 16), which rises in the table-land to the south of Zebedany, and flows through this city itself, and then dividing into two arms, enters two small lakes about 4 3/4 hours to the east of the city. The Pharpar is probably the only other independent river of any importance in the district of Damascus, namely, the Avaj, which arises from the union of several brooks around Sa'sa', and flows through the plain to the south of Damascus into the lake Heijny (see Rob. Bibl. Researches, p. 444). The water of the Barada is beautiful, clear and transparent (Rob.), whereas the water of the Jordan is turbid, "of a clayey colour" (Rob. Pal. ii. p. 256); and therefore Naaman might very naturally think that his own native rivers were better than the Jordan.
4Kings 5:13
His servants then addressed him in a friendly manner, and said, "My father, if the prophet had said to thee a great thing (i.e., a thing difficult to carry out), shouldst thou not have done it? how much more then, since he has said to thee, Wash, and thou wilt be clean?" אבי, my father, is a confidential expression arising from childlike piety, as in 4Kings 6:21 and 1Kings 24:12; and the etymological jugglery which traces אבי from לבי = לוי = לוּ (Ewald, Gr. 358, Anm.), or from אם (Thenius), is quite superfluous (see Delitzsch on Job, vol. ii. p. 265, transl.). - דּבּר...גּדול דּבר is a conditional clause without אם (see Ewald, 357, b.), and the object is placed first for the sake of emphasis (according to Ewald, 309, a.). כּי אף, how much more (see Ewald, 354, c.), sc. shouldst thou do what is required, since he has ordered thee so small and easy a thing.
4Kings 5:14
Naaman then went down (from Samaria to the Jordan) and dipped in Jordan seven times, and his flesh became sound (ישׁב as in 4Kings 5:10) like the flesh of a little boy. Seven times, to show that the healing was a work of God, for seven is the stamp of the works of God.
4Kings 5:15-16
After the cure had been effected, he returned with all his train to the man of God with this acknowledgment: "Behold, I have found that there is no God in all the earth except in Israel," and with the request that he would accept a blessing (a present, בּרכה, as in Gen 33:11; 1Kings 25:27, etc.) from him, which the prophet, however, stedfastly refused, notwithstanding all his urging, that he might avoid all appearance of selfishness, by which the false prophets were actuated.
4Kings 5:17-18
Then Naaman said: ולא, "and not" = and if not, καὶ ει ̓ μή (lxx; not "and O," according to Ewald, 358, b., Anm.), "let there be given to thy servant (= to me) two mules' burden of earth (on the construction see Ewald, 287, h.), for thy servant will no more make (offer) burnt-offerings and slain-offerings to any other gods than Jehovah. May Jehovah forgive thy servant in this thing, when my lord (the king of Syria) goeth into the house of Rimmon, to fall down (worship) there, and he supports himself upon my hand, that I fall down (with him) in the house of Rimmon; if I (thus) fall down in the house of Rimmon, may," etc. It is very evident from Naaman's explanation, "for thy servant," etc., that he wanted to take a load of earth with him out of the land of Israel, that he might be able to offer sacrifice upon it to the God of Israel, because he was still a slave to the polytheistic superstition, that no god could be worshipped in a proper and acceptable manner except in his own land, or upon an altar built of the earth of his own land. And because Naaman's knowledge of God was still adulterated with superstition, he was not yet prepared to make an unreserved confession before men of his faith in Jehovah as the only true God, but hoped that Jehovah would forgive him if he still continued to join outwardly in the worship of idols, so far as his official duty required. Rimmon (i.e., the pomegranate) is here, and probably also in the local name Hadad-rimmon (Zech 12:11), the name of the supreme deity of the Damascene Syrians, and probably only a contracted form of Hadad-rimmon, since Hadad was the supreme deity or sun-god of the Syrians (see at 2Kings 8:3), signifying the sun-god with the modification expressed by Rimmon, which has been differently interpreted according to the supposed derivation of the word. Some derive the name from רמם = רוּם, as the supreme god of heaven, like the Ἐλιοῦν of Sanchun. (Cler., Seld., Ges. thes. p. 1292); others from רמּון, a pomegranate, as a faecundantis, since the pomegranate with its abundance of seeds is used in the symbolism of both Oriental and Greek mythology along with the Phallus as a symbol of the generative power (vid., Bhr, Symbolik, ii. pp. 122,123), and is also found upon Assyrian monuments (vid., Layard, Nineveh and its Remains, p. 343); others again, with less probability, from רמה, jaculari, as the sun-god who vivifies and fertilizes the earth with his rays, like the ἑκηβόλος Ἀπόλλων; and others from רמם = Arab. rmm, computruit, as the dying winter sun (according to Movers and Hitzig; see Leyrer in Herzog's Cyclopaedia). - The words "and he supports himself upon my hand" are not to be understood literally, but are a general expressly denoting the service which Naaman had to render as the aide-de-camp to his king (cf. 4Kings 7:2, 4Kings 7:17). For the Chaldaic form השׁתּחויתי, see Ewald, 156, a. - In the repetition of the words "if I fall down in the temple of Rimmon," etc., he expresses the urgency of his wish.
4Kings 5:19
Elisha answered, "Go in peace," wishing the departing Syrian the peace of God upon the road, without thereby either approving or disapproving the religious conviction which he had expressed. For as Naaman had not asked permission to go with his king into the temple of Rimmon, but had simply said, might Jehovah forgive him or be indulgent with him in this matter, Elisha could do nothing more, without a special command from God, than commend the heathen, who had been brought to belief in the God of Israel as the true God by the miraculous cure of his leprosy, to the further guidance of the Lord and of His grace.
(Note: Most of the earlier theologians found in Elisha's words a direct approval of the religious conviction expressed by Naaman and his attitude towards idolatry; and since they could not admit that a prophet would have permitted a heathen alone to participate in idolatrous ceremonies, endeavoured to get rid of the consequence resulting from it, viz., licitam ergo esse Christianis συμφώνησιν πιστοῦ μετὰ ἀπιστοῦ, seu symbolizationem et communicationem cum ceremonia idololatrica, either by appealing to the use of השׁתּחות and to the distinction between incurvatio regis voluntaria et religiosa (real worship) and incurvatio servilis et coacta Naemani, quae erat politica et civilis (mere prostration from civil connivance), or by the ungrammatical explanation that Naaman merely spoke of what he had already done, not of what he would do in future (vid., Pfeiffer, Dub. vex. p. 445ff., and J. Meyer, ad Seder Olam, p. 904ff., Budd., and others). - Both are unsatisfactory. The dreaded consequence falls of itself if we only distinguish between the times of the old covenant and those of the new. Under the old covenant the time had not yet come in which the heathen, who came to the knowledge of the true deity of the God of Israel, could be required to break off from all their heathen ways, unless they would formally enter into fellowship with the covenant nation.)
Geneva 1599
Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given (a) deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper.
(a) Here it appears that among the infidels God has his, and also that the infidels esteem those who do good to their country.
John Gill
INTRODUCTION TO 2 KINGS 5
This chapter gives an account of the leprosy of Naaman the Syrian, and of the cure of it by Elisha; how he came to hear of him, and the recommendation he had from the king of Syria to the king of Israel, 4Kings 5:1, who, coming to Elisha's house, was ordered to dip himself seven times in Jordan, which made him depart in wrath; but one of his servants persuaded him to do it, and he did, and was cured, 4Kings 5:9, upon which he returned to Elisha, and offered him a present, which he refused, 4Kings 5:15 but Gehazi, his servant, ran after him with a lie in his mouth, and obtained it, and returned to his master with another, for which he was smitten with the leprosy of Naaman, 4Kings 5:20.
Robert Jamieson, A. R. Fausset and David Brown
NAAMAN'S LEPROSY. (4Kings 5:1-7)
Naaman, captain of the host of the king of Syria, was a great man with his master--highly esteemed for his military character and success.
and honourable--rather, "very rich."
but he was a leper--This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria.
5:15:1: Եւ Նեեման իշխան զօրուն Ասորւոց, էր այր մե՛ծ առաջի տեառն իւրոյ, եւ սքանչելի երեսօք. զի նովա՛ւ ետ Տէր փրկութիւն Ասորւոց. եւ այրն հզօր զօրութեամբ էր, եւ բորոտեալ[3805]։ [3805] Ոմանք. Զօրութեամբ. եւ էր բորոտեալ։
1 Ասորիների զօրքի հրամանատար գեղեցկադէմ Նէեմանը յարգելի մարդ էր իր տիրոջ առջեւ, քանզի նրա միջոցով էր Տէրը փրկութիւն տուել ասորիներին: Այս մարդը հզօր էր, սակայն՝ բորոտ:
5 Ասորիներու թագաւորին զօրագլուխը Նէեման իր տիրոջը առջեւ մեծ ու յարգելի մարդ մըն էր, քանզի Տէրը անոր ձեռքով Ասորիներուն փրկութիւն տուեր էր։ Այս մարդը զօրաւոր կտրիճ մըն էր, բայց բորոտ էր։
Եւ Նէեման իշխան զօրուն Ասորւոց էր այր մեծ առաջի տեառն իւրոյ, եւ [60]սքանչելի երեսօք``. զի նովաւ ետ Տէր փրկութիւն Ասորւոց. եւ այրն հզօր զօրութեամբ էր, եւ բորոտեալ:

5:1: Եւ Նեեման իշխան զօրուն Ասորւոց, էր այր մե՛ծ առաջի տեառն իւրոյ, եւ սքանչելի երեսօք. զի նովա՛ւ ետ Տէր փրկութիւն Ասորւոց. եւ այրն հզօր զօրութեամբ էր, եւ բորոտեալ[3805]։
[3805] Ոմանք. Զօրութեամբ. եւ էր բորոտեալ։
1 Ասորիների զօրքի հրամանատար գեղեցկադէմ Նէեմանը յարգելի մարդ էր իր տիրոջ առջեւ, քանզի նրա միջոցով էր Տէրը փրկութիւն տուել ասորիներին: Այս մարդը հզօր էր, սակայն՝ բորոտ:
5 Ասորիներու թագաւորին զօրագլուխը Նէեման իր տիրոջը առջեւ մեծ ու յարգելի մարդ մըն էր, քանզի Տէրը անոր ձեռքով Ասորիներուն փրկութիւն տուեր էր։ Այս մարդը զօրաւոր կտրիճ մըն էր, բայց բորոտ էր։
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5:15:1 Нееман, военачальник царя Сирийского, был великий человек у господина своего и уважаемый, потому что чрез него дал Господь победу Сириянам; и человек сей был отличный воин, но прокаженный.
5:1 καὶ και and; even Ναιμαν ναιμαν Naiman; Neman ὁ ο the ἄρχων αρχω rule; begin τῆς ο the δυνάμεως δυναμις power; ability Συρίας συρια Syria; Siria ἦν ειμι be ἀνὴρ ανηρ man; husband μέγας μεγας great; loud ἐνώπιον ενωπιος in the face; facing τοῦ ο the κυρίου κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even τεθαυμασμένος θαυμαζω wonder προσώπῳ προσωπον face; ahead of ὅτι οτι since; that ἐν εν in αὐτῷ αυτος he; him ἔδωκεν διδωμι give; deposit κύριος κυριος lord; master σωτηρίαν σωτηρια safety Συρίᾳ συρια Syria; Siria καὶ και and; even ὁ ο the ἀνὴρ ανηρ man; husband ἦν ειμι be δυνατὸς δυνατος possible; able ἰσχύι ισχυς force λελεπρωμένος λεπροω become leprous
5:1 וְ֠ wᵊ וְ and נַעֲמָן naʕᵃmˌān נַעֲמָן Naaman שַׂר־ śar- שַׂר chief צְבָ֨א ṣᵊvˌā צָבָא service מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָ֜ם ʔᵃrˈām אֲרָם Aram הָיָ֣ה hāyˈā היה be אִישׁ֩ ʔîš אִישׁ man גָּדֹ֨ול gāḏˌôl גָּדֹול great לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord וּ û וְ and נְשֻׂ֣א nᵊśˈu נשׂא lift פָנִ֔ים fānˈîm פָּנֶה face כִּֽי־ kˈî- כִּי that בֹ֛ו vˈô בְּ in נָֽתַן־ nˈāṯan- נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH תְּשׁוּעָ֖ה tᵊšûʕˌā תְּשׁוּעָה salvation לַ la לְ to אֲרָ֑ם ʔᵃrˈām אֲרָם Aram וְ wᵊ וְ and הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man הָיָ֛ה hāyˈā היה be גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous חַ֖יִל ḥˌayil חַיִל power מְצֹרָֽע׃ mᵊṣōrˈāʕ צרע have skin-disease
5:1. Naaman princeps militiae regis Syriae erat vir magnus apud dominum suum et honoratus per illum enim dedit Dominus salutem Syriae erat autem vir fortis et dives sed leprosusNaaman, general of the army, of the king of Syria, was a great man with his master, and honourable: for by him the Lord gave deliverance to Syria: and he was a valiant man, and rich, but a leper.
1. Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given victory unto Syria: he was also a mighty man of valour, a leper.
5:1. Naaman, the leader of the military of the king of Syria, was a great and honorable man with his lord. For through him the Lord gave salvation to Syria. And he was a strong and rich man, but a leper.
5:1. Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper.
Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper:

5:1 Нееман, военачальник царя Сирийского, был великий человек у господина своего и уважаемый, потому что чрез него дал Господь победу Сириянам; и человек сей был отличный воин, но прокаженный.
5:1
καὶ και and; even
Ναιμαν ναιμαν Naiman; Neman
ο the
ἄρχων αρχω rule; begin
τῆς ο the
δυνάμεως δυναμις power; ability
Συρίας συρια Syria; Siria
ἦν ειμι be
ἀνὴρ ανηρ man; husband
μέγας μεγας great; loud
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
κυρίου κυριος lord; master
αὐτοῦ αυτος he; him
καὶ και and; even
τεθαυμασμένος θαυμαζω wonder
προσώπῳ προσωπον face; ahead of
ὅτι οτι since; that
ἐν εν in
αὐτῷ αυτος he; him
ἔδωκεν διδωμι give; deposit
κύριος κυριος lord; master
σωτηρίαν σωτηρια safety
Συρίᾳ συρια Syria; Siria
καὶ και and; even
ο the
ἀνὴρ ανηρ man; husband
ἦν ειμι be
δυνατὸς δυνατος possible; able
ἰσχύι ισχυς force
λελεπρωμένος λεπροω become leprous
5:1
וְ֠ wᵊ וְ and
נַעֲמָן naʕᵃmˌān נַעֲמָן Naaman
שַׂר־ śar- שַׂר chief
צְבָ֨א ṣᵊvˌā צָבָא service
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָ֜ם ʔᵃrˈām אֲרָם Aram
הָיָ֣ה hāyˈā היה be
אִישׁ֩ ʔîš אִישׁ man
גָּדֹ֨ול gāḏˌôl גָּדֹול great
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
אֲדֹנָיו֙ ʔᵃḏōnāʸw אָדֹון lord
וּ û וְ and
נְשֻׂ֣א nᵊśˈu נשׂא lift
פָנִ֔ים fānˈîm פָּנֶה face
כִּֽי־ kˈî- כִּי that
בֹ֛ו vˈô בְּ in
נָֽתַן־ nˈāṯan- נתן give
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
תְּשׁוּעָ֖ה tᵊšûʕˌā תְּשׁוּעָה salvation
לַ la לְ to
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
וְ wᵊ וְ and
הָ הַ the
אִ֗ישׁ ʔˈîš אִישׁ man
הָיָ֛ה hāyˈā היה be
גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous
חַ֖יִל ḥˌayil חַיִל power
מְצֹרָֽע׃ mᵊṣōrˈāʕ צרע have skin-disease
5:1. Naaman princeps militiae regis Syriae erat vir magnus apud dominum suum et honoratus per illum enim dedit Dominus salutem Syriae erat autem vir fortis et dives sed leprosus
Naaman, general of the army, of the king of Syria, was a great man with his master, and honourable: for by him the Lord gave deliverance to Syria: and he was a valiant man, and rich, but a leper.
5:1. Naaman, the leader of the military of the king of Syria, was a great and honorable man with his lord. For through him the Lord gave salvation to Syria. And he was a strong and rich man, but a leper.
5:1. Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: К какому времени относится чудесное исцеление Неемана, ко времени ли Иорама или уже правления династии Ииуя, из текста не видно; ясно лишь, что оно падает на время мирных отношений между Сирийским и Израильским царствами. Раввины отождествляли Неемана с воином сирийским, смертельно ранившим некогда Ахава (3: Цар. XXII:34) и называемым у И. Флавия (Древн. VIII, 15, 5) Аманом (παι̃ς δε τις βασιλικός του̃ Αδάδου, Αμανος όνομα). В противоположность строгому исключению прокаженных у евреев (Лев. XIII:45-46. См. Толков. Библия, т. 1), Нееман, прославивший себя победой, какую он доставил отечеству, по-видимому, и после постигшей его болезни продолжал служить. Но судьба или, точнее, промысл Божий, заставил человека, доставившего некогда сирийцам победу над израильтянами, теперь обратиться за исцелением в землю израильтян, к пророку Божию. О последнем Нееман узнает от еврейки-пленницы, захваченной сирийскими отрядами во время одного из набегов на пограничные израильские земли. По совету пленницы Нееман обращается с просьбой к царю сирийскому о разрешении ему отправиться в Самарию (по ст. 8: и д., пророк в данное время жил действительно не в Галгале и не на Кармиле, а в Самарии).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Naaman's Leprosy. B. C. 894.

1 Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper. 2 And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife. 3 And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy. 4 And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel. 5 And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. 6 And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy. 7 And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me. 8 And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.
Our saviour's miracles were intended for the lost sheep of the house of Israel, yet one, like a crumb, fell from the table to a woman of Canaan; so this one miracle Elisha wrought for Naaman, a Syrian; for God does good to all, and will have all men to be saved. Here is,
I. The great affliction Naaman was under, in the midst of all his honours, v. 1. He was a great man, in a great place; not only rich and raised, but particularly happy for two things:-- 1. That he had been very serviceable to his country. God made him so: By him the Lord had often given deliverance to Syria, success in their wars even with Israel. The preservation and prosperity even of those that do not know God and serve him must be ascribed to him, for he is the Saviour of all men, but especially of those that believe. Let Israel know that when the Syrians prevailed it was from the Lord. 2. That he was very acceptable to his prince, was his favourite, and prime-minister of state; so great was he, so high, so honourable, and a mighty man of valour; but he was a leper, was under that loathsome disease, which made him a burden to himself. Note, (1.) No man's greatness, or honour, or interest, or valour, or victory, can set him out of the reach of the sorest calamities of human life; there is many a sickly crazy body under rich and gay clothing. (2.) Every man has some but or other in his character, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy; he may be very happy, very good, yet, in something or other, not so good as he should be nor so happy as he would be. Naaman was a great as the world could make him, and yet (as bishop Hall expresses it) the basest slave in Syria would not change skins with him.
II. The notice that was given him of Elisha's power, by a little maid that waited on his lady, v. 2, 3. This maid was, by birth, an Israelite, providentially carried captive into Syria, and there preferred into Naaman's family, where she published Elisha's fame to the honour of Israel and Israel's God. The unhappy dispersing of the people of God has sometimes proved the happy occasion of the diffusion of the knowledge of God, Acts viii. 4. This little maid, 1. As became a true-born Israelite, consulted the honour of her country, and could give an account, though but a girl, of the famous prophet they had among them. Children should betimes acquaint themselves with the wondrous works of God, that, wherever they go, they may have them to talk of. See Ps. viii. 2. 2. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants of choice seek their masters' good. The Jews in Babylon were to seek the peace of the land of their captivity. Jer. xxix. 7. Elisha had not cleansed any leper in Israel (Luke iv. 27), yet this little maid, from the other miracles he had wrought, inferred that he could cure her master, and from his common beneficence inferred that he would do it, though he was a Syrian. Servants may be blessings to the families where they are, by telling what they know of the glory of God and the honour of his prophets.
III. The application which the king of Syria hereupon made to the king of Israel on Naaman's behalf. Naaman took notice of the intelligence, though given by a simple maid, and did not despise it for the sake of her meanness, when it tended to his bodily health. He did not say, "The girl talks like a fool; how can any prophet of Israel do that for me which all the physicians of Syria have attempted in vain?" Though he neither loved nor honoured the Jewish nation, yet, if one of that nation can but cure him of his leprosy, he will thankfully acknowledge the obligation. O that those who are spiritually diseased would hearken thus readily to the tidings brought them of the great Physician! See what Naaman did upon this little hint. 1. He would not send for the prophet to come to him, but such honour would he pay to one that had so much of a divine power with him as to be able to cure diseases that he would go to him himself, though he himself was sickly, unfit for society, the journey long, and the country an enemy's; princes, he thinks, must stoop to prophets when they need them. 2. He would not go incognito--in disguise, though his errand proclaimed his loathsome disease, but went in state, and with a great retinue, to do the more honour to the prophet. 3. He would not go empty-handed, but took with him gold, silver, and raiment, to present to his physician. Those that have wealth, and want health show which they reckon the more valuable blessing; what will they not give for ease, and strength, and soundness of body? 4. He would not go without a letter to the king of Israel from the king his master, who did himself earnestly desire his recovery. He knows not where in Samaria to find this wonder-working prophet, but takes it for granted the king knows where to find him; and, to engage the prophet to do his utmost for Naaman, he will go to him supported with the interest of two kings. If the king of Syria must entreat his help, he hopes the king of Israel, being his liege-lord, may command it. The gifts of the subject must all be (he thinks) for the service and honour of the prince, and therefore he desires the king that he would recover the leper (v. 6), taking it for granted that there was a greater intimacy between the king and the prophet than really there was.
IV. The alarm this gave to the king of Israel, v. 7. He apprehended there was in this letter, 1. A great affront upon God, and therefore he rent his clothes, according to the custom of the Jews when they heard or read that which they thought blasphemous; and what less could it be than to attribute to him a divine power? "Am I a God, to kill whom I will, and make alive whom I will? No, I pretend not to such an authority." Nebuchadnezzar did, as we find, Dan. v. 19. "Am I a God, to kill with a word, and make alive with a word? No, I pretend not to such a power;" thus this great man, this bad man, is made to own that he is but a man. Why did he not, with this consideration, correct himself for his idolatry, and reason thus:--Shall I worship those as gods that can neither kill nor make alive, can do neither good nor evil? 2. A bad design upon himself. He appeals to those about him for this: "See how he seeketh a quarrel against me; he requires me to recover the leper, and if I do not, though I cannot, he will make that a pretence to wage war with me," which he suspects the rather because Naaman is his general. Had he rightly understood the meaning of the letter, that when the king wrote to him to recover the leper he meant that he would take care he might be recovered, he would not have been in this fright. Note, We often create a great deal of uneasiness to ourselves by misinterpreting the words and actions of others that are well intended: it is charity to ourselves to think no evil. If he had bethought himself of Elisha, and his power, he would easily have understood the letter, and have known what he had to do; but he is put into this confusion by making himself a stranger to the prophet: the captive maid had him more in her thoughts than the king had.
V. The proffer which Elisha made of his services. He was willing to do any thing to make his prince easy, though he was neglected and his former good services were forgotten by him. Hearing on which occasion the king had rent his clothes, he sent to him to let him know that if his patient would come to him he should not lose his labour (v. 8): He shall know that there is a prophet in Israel (and it were sad with Israel if there were not), that there is a prophet in Israel who can do that which the king of Israel dares not attempt, which the prophets of Syria cannot pretend to. It was not for his own honour, but for the honour of God, that he coveted to make them all know that there was a prophet in Israel, though obscure and overlooked.
Adam Clarke: Commentary on the Bible - 1831
5:1: Naaman, captain of the host - Of Naaman we know nothing more than is related here. Jarchi and some others say that he was the man who drew the bow at a venture, as we term it, and slew Ahab: see Kg1 22:34 (note), and the notes there. He is not mentioned by Josephus, nor has he any reference to this history; which is very strange, as it exists in the Chaldee, Septuagint, and Syriac.
King of Syria - The Hebrew is מלך ארם melech Aram, king of Aram; which is followed by the Chaldee and Arabic. The Syriac has Adom; but as the Syriac dolath is the same element as the Syriac rish, differing only in the position of the diacritic point, it may have been originally Aram. The Septuagint and Vulgate have Syria, and this is a common meaning of the term in Scripture. If the king of Syria be meant, it must be Ben-hadad; and the contemporary king of Israel was Jehoram.
A great man - He was held in the highest esteem.
And honorable - Had the peculiar favor and confidence of his master; and was promoted to the highest trusts.
Had given deliverance unto Syria - That is, as the rabbins state, by his slaying Ahab, king of Israel; in consequence of which the Syrians got the victory.
A mighty man in valor - He was a giant, and very strong, according to the Arabic. He had, in a word, all the qualifications of an able general.
But he was a leper - Here was a heavy tax upon his grandeur; he was afflicted with a disorder the most loathsome and the most humiliating that could possibly disgrace a human being. God often, in the course of his providence, permits great defects to be associated with great eminence, that he may hide pride from man; and cause him to think soberly of himself and his acquirements.
4 Kings (2 Kings) 5:2
Albert Barnes: Notes on the Bible - 1834
5:1: By him the Lord had given deliverance unto Syria - An Assyrian monarch had pushed his conquests as far as Syria exactly at this period, bringing into subjection all the kings of these parts. But Syria Rev_olted after a few years and once more made herself independent. It was probably in this war of independence that Naaman had distinguished himself.
But he was a leper - leprosy admitted of various kinds and degrees Lev. 13; 14 Some of the lighter forms would not incapacitate a man from discharging the duties of a courtier and warrior.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: am 3110, bc 894
Naaman: Luk 4:27
a great: Kg2 4:8; Exo 11:3; Est 9:4, Est 10:3
with: Heb. before
honourable: or, gracious, Heb. lifted up, or accepted in countenance
by him: Pro 21:31; Isa 10:5, Isa 10:6; Jer 27:5, Jer 27:6; Deu 2:37; Joh 19:11; Rom 15:18
deliverance: or, victory
a leper: Kg2 5:27, Kg2 7:3; Lev 13:2, Lev 13:3, Lev 13:44-46; Num 12:10-12; Sa2 3:29; Ch2 26:19-23; Co2 12:7
John Gill
Now Naaman, captain of the host of the king of Syria,.... The general of Benhadad's army; for he was now king of Syria, though some think Hazael his successor was:
was a great man with his master; high in his favour and esteem:
and honourable; not only acceptable to the king, and loaded with honours by him, but greatly respected by all ranks and degrees among the people:
because by him the Lord had given deliverance unto Syria; out of the hands of their enemies, and victory over them, and particularly in the last battle with Israel, in which Ahab was slain, and, as the Jews suppose, by the hands of Naaman; see Gill on 3Kings 22:34 however, when any salvation was wrought, or victory obtained, even by Heathens, and by them over Israel, the people of God, it was of the Lord:
he was also a mighty man in valour; a very courageous valiant man:
but he was a leper; was stricken with the leprosy, which had deformed and disgraced his person, and weakened his strength, and dispirited him; all his grandeur and honour could not protect him from this loathsome disease.
5:25:2: Եւ Ասորիքն մեկնակազէնք՝ ելին եւ գերեցին յերկրէն Իսրայէլի աղջիկ մի փոքրիկ, եւ էր առ կնոջն Նեեմանայ.
2 Ասորի զինուած կողոպտիչները յարձակուել էին եւ Իսրայէլից գերի վերցրել մի փոքրիկ աղջկայ, որը մնում էր Նէեմանի կնոջ մօտ:
2 Ասորիներուն գունդերը ելլելով՝ Իսրայէլի երկրէն պզտիկ աղջիկ մը գերի առեր էին։ Անիկա Նէեմանին կնոջ քովն էր։
Եւ Ասորիքն մեկնակազէնք ելին եւ գերեցին յերկրէն Իսրայելի աղջիկ մի փոքրիկ, եւ էր առ կնոջն Նէեմանայ:

5:2: Եւ Ասորիքն մեկնակազէնք՝ ելին եւ գերեցին յերկրէն Իսրայէլի աղջիկ մի փոքրիկ, եւ էր առ կնոջն Նեեմանայ.
2 Ասորի զինուած կողոպտիչները յարձակուել էին եւ Իսրայէլից գերի վերցրել մի փոքրիկ աղջկայ, որը մնում էր Նէեմանի կնոջ մօտ:
2 Ասորիներուն գունդերը ելլելով՝ Իսրայէլի երկրէն պզտիկ աղջիկ մը գերի առեր էին։ Անիկա Նէեմանին կնոջ քովն էր։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 Сирияне {однажды} пошли отрядами и взяли в плен из земли Израильской маленькую девочку, и она служила жене Неемановой.
5:2 καὶ και and; even Συρία συρια Syria; Siria ἐξῆλθον εξερχομαι come out; go out μονόζωνοι μονοζωνος and; even ᾐχμαλώτευσαν αιχμαλωτευω capture ἐκ εκ from; out of γῆς γη earth; land Ισραηλ ισραηλ.1 Israel νεάνιδα νεανις little; small καὶ και and; even ἦν ειμι be ἐνώπιον ενωπιος in the face; facing τῆς ο the γυναικὸς γυνη woman; wife Ναιμαν ναιμαν Naiman; Neman
5:2 וַ wa וְ and אֲרָם֙ ʔᵃrˌām אֲרָם Aram יָצְא֣וּ yāṣᵊʔˈû יצא go out גְדוּדִ֔ים ḡᵊḏûḏˈîm גְּדוּד band וַ wa וְ and יִּשְׁבּ֛וּ yyišbˈû שׁבה take captive מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נַעֲרָ֣ה naʕᵃrˈā נַעֲרָה girl קְטַנָּ֑ה qᵊṭannˈā קָטָן small וַ wa וְ and תְּהִ֕י ttᵊhˈî היה be לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman נַעֲמָֽן׃ naʕᵃmˈān נַעֲמָן Naaman
5:2. porro de Syria egressi fuerant latrunculi et captivam duxerant de terra Israhel puellam parvulam quae erat in obsequio uxoris NaamanNow there had gone out robbers from Syria, and had led away captive out of the land of Israel, a little maid, and she waited upon Naaman's wife.
2. And the Syrians had gone out in bands, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.
5:2. Now robbers had gone out from Syria, and they had led away captive, from the land of Israel, a little girl. And she was in the service of the wife of Naaman.
5:2. And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.
And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman' s wife:

5:2 Сирияне {однажды} пошли отрядами и взяли в плен из земли Израильской маленькую девочку, и она служила жене Неемановой.
5:2
καὶ και and; even
Συρία συρια Syria; Siria
ἐξῆλθον εξερχομαι come out; go out
μονόζωνοι μονοζωνος and; even
ᾐχμαλώτευσαν αιχμαλωτευω capture
ἐκ εκ from; out of
γῆς γη earth; land
Ισραηλ ισραηλ.1 Israel
νεάνιδα νεανις little; small
καὶ και and; even
ἦν ειμι be
ἐνώπιον ενωπιος in the face; facing
τῆς ο the
γυναικὸς γυνη woman; wife
Ναιμαν ναιμαν Naiman; Neman
5:2
וַ wa וְ and
אֲרָם֙ ʔᵃrˌām אֲרָם Aram
יָצְא֣וּ yāṣᵊʔˈû יצא go out
גְדוּדִ֔ים ḡᵊḏûḏˈîm גְּדוּד band
וַ wa וְ and
יִּשְׁבּ֛וּ yyišbˈû שׁבה take captive
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נַעֲרָ֣ה naʕᵃrˈā נַעֲרָה girl
קְטַנָּ֑ה qᵊṭannˈā קָטָן small
וַ wa וְ and
תְּהִ֕י ttᵊhˈî היה be
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
נַעֲמָֽן׃ naʕᵃmˈān נַעֲמָן Naaman
5:2. porro de Syria egressi fuerant latrunculi et captivam duxerant de terra Israhel puellam parvulam quae erat in obsequio uxoris Naaman
Now there had gone out robbers from Syria, and had led away captive out of the land of Israel, a little maid, and she waited upon Naaman's wife.
5:2. Now robbers had gone out from Syria, and they had led away captive, from the land of Israel, a little girl. And she was in the service of the wife of Naaman.
5:2. And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:2: The Syrians had gone out by companies - גדודים gedudim, troops. When one hundred or two hundred men go out by themselves to make prey of whatever they can get, that is called, says Jarchi, גדוד gedud, a troop. They had gone out in marauding parties; and on such occasions they bring away grain, cattle, and such of the inhabitants as are proper to make slaves.
A little maid - Who, it appears, had pious parents, who brought her up in the knowledge of the true God. Behold the goodness and the severity of the Divine providence! affectionate parents are deprived of their promising daughter by a set of lawless freebooters, without the smallest prospect that she should have any lot in life but that of misery, infamy, and wo.
Waited on Naaman's wife - Her decent orderly behavior, the consequence of her sober and pious education, entitled her to this place of distinction; in which her servitude was at least easy, and her person safe.
If God permitted the parents to be deprived of their pious child by the hands of ruffians, he did not permit the child to be without a guardian. In such a case, were even the father and mother to forsake her, God would take her up.
4 Kings (2 Kings) 5:3
Albert Barnes: Notes on the Bible - 1834
5:2: No peace had been made on the failure of Ahab's expedition 1 Kings 22:1-36. The relations of the two countries therefore continued to be hostile, and plundering inroads naturally took place on the one side and on the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: by companies: Kg2 6:23, Kg2 13:20; Jdg 9:34; Sa1 13:17, Sa1 13:18
waited on: Heb. was before, Psa 123:2
John Gill
And the Syrians had gone out by companies,.... Not regular troops, but a sort of banditti of robbers, which made excursions into the land of Israel, to plunder and carry off what booty they could:
and had brought away captive out of the land of Israel a little maid; for boys and girls were a part of the booty of such robbers, whom they could sell for money, see Joel 3:1. Jarchi and Kimchi say she was a girl of Naaron, a city so called:
and she waited on Naaman's wife; being either made a present of to the general by those plunderers, or was bought by him of them for his wife's service.
Robert Jamieson, A. R. Fausset and David Brown
a little maid--who had been captured in one of the many predatory incursions which were then made by the Syrians on the northern border of Israel (see 1Kings 30:8; 4Kings 13:21; 4Kings 24:2). By this young Hebrew slave of his wife, Naaman's attention was directed to the prophet of Israel, as the person who would remove his leprosy. Naaman, on communicating the matter to his royal master, was immediately furnished with a letter to the king of Israel, and set out for Samaria, carrying with him, as an indispensable preliminary in the East, very costly presents.
5:35:3: եւ ասէ ցտիկինն իւր. Յանկարծ երթայր տէրդ իմ առաջի մարգարէին Աստուծոյ որ ՚ի Սամարիա. եւ անդէն աւաքէր զդա ՚ի բորոտութենէ իւրմէ[3806]։ [3806] Ոսկան. Անկարծ երթայր տէր իմ։ ՚Ի լուս՛՛. ՚ի վերայ՝ աւաքէր. նշանակի՝ սրբէր։
3 Աղջիկն ասաց իր տիկնոջը. «Երանի թէ իմ տէրը գնար Աստծու մարգարէի մօտ, որը Սամարիայում է, նա նրան կը բուժէր բորոտութիւնից»:
3 Անիկա իր տիկնոջ ըսաւ. «Երանի՜ թէ իմ տէրս Սամարիա եղող մարգարէին քով ըլլար, այն ատեն զանիկա իր բորոտութենէն կը բժշկէր»։
Եւ ասէ ցտիկինն իւր. Յանկա՜րծ, երթայր տէրդ իմ առաջի մարգարէին [61]Աստուծոյ որ ի Սամարիա, եւ անդէն աւաքէր զդա ի բորոտութենէ իւրմէ:

5:3: եւ ասէ ցտիկինն իւր. Յանկարծ երթայր տէրդ իմ առաջի մարգարէին Աստուծոյ որ ՚ի Սամարիա. եւ անդէն աւաքէր զդա ՚ի բորոտութենէ իւրմէ[3806]։
[3806] Ոսկան. Անկարծ երթայր տէր իմ։ ՚Ի լուս՛՛. ՚ի վերայ՝ աւաքէր. նշանակի՝ սրբէր։
3 Աղջիկն ասաց իր տիկնոջը. «Երանի թէ իմ տէրը գնար Աստծու մարգարէի մօտ, որը Սամարիայում է, նա նրան կը բուժէր բորոտութիւնից»:
3 Անիկա իր տիկնոջ ըսաւ. «Երանի՜ թէ իմ տէրս Սամարիա եղող մարգարէին քով ըլլար, այն ատեն զանիկա իր բորոտութենէն կը բժշկէր»։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 И сказала она госпоже своей: о, если бы господин мой побывал у пророка, который в Самарии, то он снял бы с него проказу его!
5:3 ἡ ο the δὲ δε though; while εἶπεν επω say; speak τῇ ο the κυρίᾳ κυρια lady αὐτῆς αυτος he; him ὄφελον οφελον obliged ὁ ο the κύριός κυριος lord; master μου μου of me; mine ἐνώπιον ενωπιος in the face; facing τοῦ ο the προφήτου προφητης prophet τοῦ ο the θεοῦ θεος God τοῦ ο the ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria τότε τοτε at that ἀποσυνάξει αποσυναγω he; him ἀπὸ απο from; away τῆς ο the λέπρας λεπρα leprosy αὐτοῦ αυτος he; him
5:3 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say אֶל־ ʔel- אֶל to גְּבִרְתָּ֔הּ gᵊvirtˈāh גְּבֶרֶת lady אַחֲלֵ֣י ʔaḥᵃlˈê אַחֲלַי alas אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria אָ֛ז ʔˈāz אָז then יֶאֱסֹ֥ף yeʔᵉsˌōf אסף gather אֹתֹ֖ו ʔōṯˌô אֵת [object marker] מִ mi מִן from צָּרַעְתֹּֽו׃ ṣṣāraʕtˈô צָרַעַת skin-disease
5:3. quae ait ad dominam suam utinam fuisset dominus meus ad prophetam qui est in Samaria profecto curasset eum a lepra quam habetAnd she said to her mistress: I wish my master had been with the prophet that is in Samaria: he would certainly have healed him of the leprosy which he hath.
3. And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! then would he recover him of his leprosy.
5:3. And she said to her lady: “I wish that my lord had been with the prophet who is in Samaria. Certainly, he would have cured him of the leprosy that he has.”
5:3. And she said unto her mistress, Would God my lord [were] with the prophet that [is] in Samaria! for he would recover him of his leprosy.
And she said unto her mistress, Would God my lord [were] with the prophet that [is] in Samaria! for he would recover him of his leprosy:

5:3 И сказала она госпоже своей: о, если бы господин мой побывал у пророка, который в Самарии, то он снял бы с него проказу его!
5:3
ο the
δὲ δε though; while
εἶπεν επω say; speak
τῇ ο the
κυρίᾳ κυρια lady
αὐτῆς αυτος he; him
ὄφελον οφελον obliged
ο the
κύριός κυριος lord; master
μου μου of me; mine
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
προφήτου προφητης prophet
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
ἐν εν in
Σαμαρείᾳ σαμαρεια Samareia; Samaria
τότε τοτε at that
ἀποσυνάξει αποσυναγω he; him
ἀπὸ απο from; away
τῆς ο the
λέπρας λεπρα leprosy
αὐτοῦ αυτος he; him
5:3
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
אֶל־ ʔel- אֶל to
גְּבִרְתָּ֔הּ gᵊvirtˈāh גְּבֶרֶת lady
אַחֲלֵ֣י ʔaḥᵃlˈê אַחֲלַי alas
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria
אָ֛ז ʔˈāz אָז then
יֶאֱסֹ֥ף yeʔᵉsˌōf אסף gather
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
מִ mi מִן from
צָּרַעְתֹּֽו׃ ṣṣāraʕtˈô צָרַעַת skin-disease
5:3. quae ait ad dominam suam utinam fuisset dominus meus ad prophetam qui est in Samaria profecto curasset eum a lepra quam habet
And she said to her mistress: I wish my master had been with the prophet that is in Samaria: he would certainly have healed him of the leprosy which he hath.
5:3. And she said to her lady: “I wish that my lord had been with the prophet who is in Samaria. Certainly, he would have cured him of the leprosy that he has.”
5:3. And she said unto her mistress, Would God my lord [were] with the prophet that [is] in Samaria! for he would recover him of his leprosy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:3: Would God my lord - אחלי achaley, I wish; or, as the Chaldee, Syrian, and Arabic have, "Happy would it be for my master if he were with the prophet," etc.
Here the mystery of the Divine providence begins to develop itself. By the captivity of this little maid, one Syrian family at least, and that one of the most considerable in the Syrian empire, is brought to the knowledge of the true God.
4 Kings (2 Kings) 5:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Would God: Num 11:29; Act 26:29; Co1 4:8
with: Heb. before
he would: Kg2 5:8; Mat 8:2, Mat 8:3, Mat 11:5; Luk 17:12-14
recover him of: Heb. gather in
Geneva 1599
And she said unto her mistress, Would God my lord [were] with the (b) prophet that [is] in Samaria! for he would recover him of his leprosy.
(b) Meaning Elisha.
John Gill
And she said unto her mistress,.... As she was waiting upon her at a certain time, and perhaps her mistress was lamenting the case of her husband as desperate and incurable:
would God my lord were with the prophet that is in Samaria; meaning Elisha, who, though sometimes in one place, and sometimes in another, yet often at Samaria, and it seems was there when this girl was taken captive:
for he would recover him of his leprosy; the maid had heard of the miracles wrought by Elisha, and doubted not that at the request of her lord he would be willing, as she believed he was able, to cure him of this disease.
5:45:4: Եւ եմուտ՝ եւ պատմեաց տեառն իւրում եւ ասէ. Այսպէս եւ այսպէս խօսեցաւ աղջիկն որ յերկրէն Իսրայէլի։
4 Կինը գնաց եւ ասաց իր տիրոջը. «Այսպէս է խօսում իսրայէլացի աղջիկը»:
4 Նէեման գնաց իր տիրոջը պատմեց ու ըսաւ. «Իսրայէլի երկրէն եղող աղջիկը այսպէս ու այսպէս խօսեցաւ»։
Եւ եմուտ եւ պատմեաց տեառն իւրում եւ ասէ. Այսպէս եւ այսպէս խօսեցաւ աղջիկն որ յերկրէն Իսրայելի:

5:4: Եւ եմուտ՝ եւ պատմեաց տեառն իւրում եւ ասէ. Այսպէս եւ այսպէս խօսեցաւ աղջիկն որ յերկրէն Իսրայէլի։
4 Կինը գնաց եւ ասաց իր տիրոջը. «Այսպէս է խօսում իսրայէլացի աղջիկը»:
4 Նէեման գնաց իր տիրոջը պատմեց ու ըսաւ. «Իսրայէլի երկրէն եղող աղջիկը այսպէս ու այսպէս խօսեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 И пошел {Нееман} и передал это господину своему, говоря: так и так говорит девочка, которая из земли Израильской.
5:4 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in καὶ και and; even ἀπήγγειλεν απαγγελλω report τῷ ο the κυρίῳ κυριος lord; master ἑαυτῆς εαυτου of himself; his own καὶ και and; even εἶπεν επω say; speak οὕτως ουτως so; this way καὶ και and; even οὕτως ουτως so; this way ἐλάλησεν λαλεω talk; speak ἡ ο the νεᾶνις νεανις the ἐκ εκ from; out of γῆς γη earth; land Ισραηλ ισραηλ.1 Israel
5:4 וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come וַ wa וְ and יַּגֵּ֥ד yyaggˌēḏ נגד report לַ la לְ to אדֹנָ֖יו ʔḏōnˌāʸw אָדֹון lord לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כָּ kā כְּ as זֹ֤את zˈōṯ זֹאת this וְ wᵊ וְ and כָ ḵā כְּ as זֹאת֙ zōṯ זֹאת this דִּבְּרָ֣ה dibbᵊrˈā דבר speak הַֽ hˈa הַ the נַּעֲרָ֔ה nnaʕᵃrˈā נַעֲרָה girl אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:4. ingressus est itaque Naaman ad dominum suum et nuntiavit ei dicens sic et sic locuta est puella de terra IsrahelThen Naaman went in to his lord, and told him, saying: Thus and thus said the girl from the land of Israel.
4. And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel.
5:4. And so, Naaman entered to his lord, and he reported to him, saying: “The girl from the land of Israel spoke in such a manner.”
5:4. And [one] went in, and told his lord, saying, Thus and thus said the maid that [is] of the land of Israel.
And [one] went in, and told his lord, saying, Thus and thus said the maid that [is] of the land of Israel:

5:4 И пошел {Нееман} и передал это господину своему, говоря: так и так говорит девочка, которая из земли Израильской.
5:4
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
τῷ ο the
κυρίῳ κυριος lord; master
ἑαυτῆς εαυτου of himself; his own
καὶ και and; even
εἶπεν επω say; speak
οὕτως ουτως so; this way
καὶ και and; even
οὕτως ουτως so; this way
ἐλάλησεν λαλεω talk; speak
ο the
νεᾶνις νεανις the
ἐκ εκ from; out of
γῆς γη earth; land
Ισραηλ ισραηλ.1 Israel
5:4
וַ wa וְ and
יָּבֹ֕א yyāvˈō בוא come
וַ wa וְ and
יַּגֵּ֥ד yyaggˌēḏ נגד report
לַ la לְ to
אדֹנָ֖יו ʔḏōnˌāʸw אָדֹון lord
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כָּ כְּ as
זֹ֤את zˈōṯ זֹאת this
וְ wᵊ וְ and
כָ ḵā כְּ as
זֹאת֙ zōṯ זֹאת this
דִּבְּרָ֣ה dibbᵊrˈā דבר speak
הַֽ hˈa הַ the
נַּעֲרָ֔ה nnaʕᵃrˈā נַעֲרָה girl
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:4. ingressus est itaque Naaman ad dominum suum et nuntiavit ei dicens sic et sic locuta est puella de terra Israhel
Then Naaman went in to his lord, and told him, saying: Thus and thus said the girl from the land of Israel.
5:4. And so, Naaman entered to his lord, and he reported to him, saying: “The girl from the land of Israel spoke in such a manner.”
5:4. And [one] went in, and told his lord, saying, Thus and thus said the maid that [is] of the land of Israel.
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Adam Clarke: Commentary on the Bible - 1831
5:4: Thus and thus said the maid - So well had this little pious maid conducted herself, that her words are credited; and credited so fully, that an embassy from the king of Syria to the king of Israel is founded upon them!
4 Kings (2 Kings) 5:5
Albert Barnes: Notes on the Bible - 1834
5:4: One went in - Rather, "he went in," i. e. Naaman went and told his lord, the king of Syria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: and told his lord: Kg2 7:9-11; Mar 5:19, Mar 16:9, Mar 16:10; Joh 1:42-46, Joh 4:28, Joh 4:29; Co1 1:26, Co1 1:27
Geneva 1599
And (c) [one] went in, and told his lord, saying, Thus and thus said the maid that [is] of the land of Israel.
(c) That is, Naaman told it to the king of Syria.
John Gill
And one went in and told his lord,.... What the girl had said to her mistress; one of the servants of the house that overheard it; or rather, Naaman went and told his lord the king of Syria; for as this was said to his wife, no doubt she told it to her husband, and not a servant; and the following words require this sense, and is the sense of most Jewish commentators:
saying, thus and thus said the maid that is of the land of Israel; who for her wit and beauty might be well known at court by the name of the Israelitish girl.
5:55:5: Եւ ասէ արքայն Ասորւոց ցՆեեման. Ե՛րթ եւ ես առաքեցից հրովարտակս առ արքայն Իսրայէլի։ Եւ գնաց. եւ ա՛ռ ՚ի ձեռին իւրում տասն տաղանտ արծաթոյ, եւ վեց հազար դահեկան, եւ տասն պատմուճան հանդերձեալ։
5 Ասորիների արքան ասաց Նէեմանին. «Գնա՛, ես էլ նամակ կ’ուղարկեմ Իսրայէլի արքային»: Սա գնաց՝ իր ձեռքին ունենալով տասը տաղանդ[68] արծաթ, վեց հազար դահեկան եւ տասը ձեռք պատմուճան:[68] 68. Շուրջ 300կիլոգրամ:
5 Ասորիներու թագաւորը ըսաւ. «Գնա՛ ուրեմն, ես Իսրայէլի թագաւորին նամակ կը ղրկեմ»։ Անիկա գնաց։ Իր ձեռքը տասը տաղանդ արծաթ ու վեց հազար ոսկի ու տասը ձեռք փոխելու հանդերձ առաւ։
Եւ ասէ արքայն Ասորւոց ցՆէեման. Երթ, եւ ես առաքեցից հրովարտակս առ արքայն Իսրայելի: Եւ գնաց, եւ առ ի ձեռին իւրում տասն տաղանդ արծաթոյ, եւ վեց հազար [62]դահեկան, եւ տասն պատմուճան հանդերձեալ:

5:5: Եւ ասէ արքայն Ասորւոց ցՆեեման. Ե՛րթ եւ ես առաքեցից հրովարտակս առ արքայն Իսրայէլի։ Եւ գնաց. եւ ա՛ռ ՚ի ձեռին իւրում տասն տաղանտ արծաթոյ, եւ վեց հազար դահեկան, եւ տասն պատմուճան հանդերձեալ։
5 Ասորիների արքան ասաց Նէեմանին. «Գնա՛, ես էլ նամակ կ’ուղարկեմ Իսրայէլի արքային»: Սա գնաց՝ իր ձեռքին ունենալով տասը տաղանդ[68] արծաթ, վեց հազար դահեկան եւ տասը ձեռք պատմուճան:
[68] 68. Շուրջ 300կիլոգրամ:
5 Ասորիներու թագաւորը ըսաւ. «Գնա՛ ուրեմն, ես Իսրայէլի թագաւորին նամակ կը ղրկեմ»։ Անիկա գնաց։ Իր ձեռքը տասը տաղանդ արծաթ ու վեց հազար ոսկի ու տասը ձեռք փոխելու հանդերձ առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 И сказал царь Сирийский [Нееману]: пойди, сходи, а я пошлю письмо к царю Израильскому. Он пошел и взял с собою десять талантов серебра и шесть тысяч {сиклей} золота, и десять перемен одежд;
5:5 καὶ και and; even εἶπεν επω say; speak βασιλεὺς βασιλευς monarch; king Συρίας συρια Syria; Siria πρὸς προς to; toward Ναιμαν ναιμαν Naiman; Neman δεῦρο δευρο come on; this point εἴσελθε εισερχομαι enter; go in καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth βιβλίον βιβλιον scroll πρὸς προς to; toward βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἔλαβεν λαμβανω take; get ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him δέκα δεκα ten τάλαντα ταλαντον 10,000 dollars; talent ἀργυρίου αργυριον silver piece; money καὶ και and; even ἑξακισχιλίους εξακισχιλιοι of gold; golden καὶ και and; even δέκα δεκα ten ἀλλασσομένας αλλασσω change στολάς στολη robe
5:5 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֲרָם֙ ʔᵃrˌām אֲרָם Aram לֶךְ־ leḵ- הלך walk בֹּ֔א bˈō בוא come וְ wᵊ וְ and אֶשְׁלְחָ֥ה ʔešlᵊḥˌā שׁלח send סֵ֖פֶר sˌēfer סֵפֶר letter אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּלֶךְ֩ yyēleḵ הלך walk וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take בְּ bᵊ בְּ in יָדֹ֜ו yāḏˈô יָד hand עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten כִּכְּרֵי־ kikkᵊrê- כִּכָּר disk כֶ֗סֶף ḵˈesef כֶּסֶף silver וְ wᵊ וְ and שֵׁ֤שֶׁת šˈēšeṯ שֵׁשׁ six אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand זָהָ֔ב zāhˈāv זָהָב gold וְ wᵊ וְ and עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten חֲלִיפֹ֥ות ḥᵃlîfˌôṯ חֲלִיפָה substitute בְּגָדִֽים׃ bᵊḡāḏˈîm בֶּגֶד garment
5:5. dixitque ei rex Syriae vade et mittam litteras ad regem Israhel qui cum profectus esset et tulisset secum decem talenta argenti et sex milia aureos et decem mutatoria vestimentorumAnd the king of Syria said to him: Go; and I will send a letter to the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment;
5. And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand of gold, and ten changes of raiment.
5:5. And the king of Syria said to him, “Go, and I will send a letter to the king of Israel.” And when he had set out, he had taken with him ten talents of silver, and six thousand gold coins, and ten changes of fine clothing.
5:5. And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand [pieces] of gold, and ten changes of raiment.
And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand [pieces] of gold, and ten changes of raiment:

5:5 И сказал царь Сирийский [Нееману]: пойди, сходи, а я пошлю письмо к царю Израильскому. Он пошел и взял с собою десять талантов серебра и шесть тысяч {сиклей} золота, и десять перемен одежд;
5:5
καὶ και and; even
εἶπεν επω say; speak
βασιλεὺς βασιλευς monarch; king
Συρίας συρια Syria; Siria
πρὸς προς to; toward
Ναιμαν ναιμαν Naiman; Neman
δεῦρο δευρο come on; this point
εἴσελθε εισερχομαι enter; go in
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
βιβλίον βιβλιον scroll
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
δέκα δεκα ten
τάλαντα ταλαντον 10,000 dollars; talent
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
ἑξακισχιλίους εξακισχιλιοι of gold; golden
καὶ και and; even
δέκα δεκα ten
ἀλλασσομένας αλλασσω change
στολάς στολη robe
5:5
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
אֲרָם֙ ʔᵃrˌām אֲרָם Aram
לֶךְ־ leḵ- הלך walk
בֹּ֔א bˈō בוא come
וְ wᵊ וְ and
אֶשְׁלְחָ֥ה ʔešlᵊḥˌā שׁלח send
סֵ֖פֶר sˌēfer סֵפֶר letter
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֵּלֶךְ֩ yyēleḵ הלך walk
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
בְּ bᵊ בְּ in
יָדֹ֜ו yāḏˈô יָד hand
עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten
כִּכְּרֵי־ kikkᵊrê- כִּכָּר disk
כֶ֗סֶף ḵˈesef כֶּסֶף silver
וְ wᵊ וְ and
שֵׁ֤שֶׁת šˈēšeṯ שֵׁשׁ six
אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand
זָהָ֔ב zāhˈāv זָהָב gold
וְ wᵊ וְ and
עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten
חֲלִיפֹ֥ות ḥᵃlîfˌôṯ חֲלִיפָה substitute
בְּגָדִֽים׃ bᵊḡāḏˈîm בֶּגֶד garment
5:5. dixitque ei rex Syriae vade et mittam litteras ad regem Israhel qui cum profectus esset et tulisset secum decem talenta argenti et sex milia aureos et decem mutatoria vestimentorum
And the king of Syria said to him: Go; and I will send a letter to the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment;
5:5. And the king of Syria said to him, “Go, and I will send a letter to the king of Israel.” And when he had set out, he had taken with him ten talents of silver, and six thousand gold coins, and ten changes of fine clothing.
5:5. And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand [pieces] of gold, and ten changes of raiment.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Из того, что сирийский царь без колебания посылает Неемана к израильскому царю с решительным требованием в письме (содержание письма передается, ст. 6, кратко), можно заключать, что сирийские цари после поражения Ахава продолжали считать израильских своими вассалами; в самом требовании царя снять проказу с Неемана видно воззрение на чудо, как на дело магии. По обычаю Востока, этикет которого требует приношения богатых подарков важным лицам, Нееман берет с собой (ст. 5) много серебра и золота и, кроме того, также по восточному обычаю (Быт. XLI:14; 1: Цар. XXVIII:8; 2: Цар. XII:20), 10: перемен одежд. Несмотря на это, царь израильский, понявши письмо сирийского царя в смысле пребывания к нему самому и, видимо, совершенно не думавши о великом пророке Елисее, приходит в отчаяние (ст. 7): от печали раздирает одежды свои (ср. II:12), признает, что лишь Богу свойственно умерщвлять и оживлять (ср. Втор. XXXII:39) - проказа почиталась бедствием почти равным смерти (Чис. XII:12), и подозревает в требовании сирийского царя искание повода к войне.
Adam Clarke: Commentary on the Bible - 1831
5:5: The king of Syria said - He judged it the best mode of proceeding to send immediately to the king, under whose control he supposed the prophet must be, that he would order the prophet to cure his general.
Ten talents of silver - This, at 353 11s. 10 1/2d. the talent, would amount to 3,535 18s. 9d.
Six thousand pieces of gold - If shekels are here meant, as the Arabic has it, then the six thousand shekels, at 1 16s. 5d. will amount to 10,925; and the whole, to 14,460 18s. 9d. sterling: besides the value of the ten caftans, or changes of raiment. This was a princely present, and shows us at once how high Naaman stood in the esteem of his master.
4 Kings (2 Kings) 5:7
Albert Barnes: Notes on the Bible - 1834
5:5: Six thousand pieces of gold - Rather, "six thousand shekels of gold." Coined money did not exist as yet, and was not introduced into Judea until the time of Cyrus. Gold was carried in bars, from which portions were cut when need arose, and the value was ascertained by weighing. If the gold shekel of the Jews corresponded, as some think, to the doric of the Persians, the value of the 6, 000 shekels would be about 6, 837 British pounds If the weight was the same as that of the silver shekel (see Exo 38:24 note), the value would exceed 12, 000 British pounds.
The ancient practice of including clothes among gifts of honor in the East Gen 41:42; Est 6:8; Dan 5:7 continues to the present day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: go: Gen 11:3, Gen 11:7; Ecc 2:1; Isa 5:5; Jam 4:13, Jam 5:1
and took: Kg2 8:8, Kg2 8:9; Num 22:7, Num 22:17, Num 22:18, Num 24:11-13; Sa1 9:8; Kg1 13:7, Kg1 22:3; Act 8:18-20
with him: Heb. in his hand
ten talents of silver: This, at 353. 11s. 10+d. the talent, would amount to 3, 535. 18s. 9d.
six thousand: If shekels are meant, as the Arabic reads, then this, at 1. 16s. 5d. each, will amount to 10, 925.; and the whole to 14, 464. 18s. 9d.. besides the value of the ten changes of raiment.
ten changes: Gen 45:22; Jdg 14:12; Jam 5:2, Jam 5:3
Geneva 1599
And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and (d) took with him ten talents of silver, and six thousand [pieces] of gold, and ten changes of raiment.
(d) To give this as a present to the prophets.
John Gill
And the king of Syria said, go to, go,.... On what Naaman related to him from what the maid had said, he urged him by all means to go directly to Samaria:
and I will send a letter unto the king of Israel; recommending him to use his interest in his behalf; this was Jehoram the son of Ahab:
and he departed; set out on his journey immediately, as soon as he could conveniently:
and took with him ten talents of silver, and six thousand pieces of gold; partly for the expenses of his journey, and partly to make presents to the king of Israel's servants, and especially to the prophet; a talent of silver, according to Brerewood (d), was three hundred and seventy five pounds of our money; but, according to Bishop Cumberland's (e) exact calculation, it was three hundred and fifty and three pounds eleven shillings and ten and an half pence the pieces of gold are, by the Targum, called golden pence, and a golden penny, according to the first of the above writers (f), was of the value of our money fifteen shillings; so that these amounted to 4500 pounds sterling:
and ten changes of raiment; both for his own use, and presents.
(d) De Ponder. & Pret. Vet. Num. c. 4. (e) Scripture Weights and Measures, c. 4. p. 120. (f) Ut supra, (De Ponder. & Pret. Vet. Num.) c. 3.
John Wesley
Go to, &c. - It was very natural for a king to suppose, that the king of Israel could do more than any of his subjects.
Robert Jamieson, A. R. Fausset and David Brown
ten talents of silver--£3421; 6000 shekels of gold; a large sum of uncertain value.
ten changes of raiment--splendid dresses, for festive occasions--the honor being thought to consist not only in the beauty and fineness of the material, but on having a variety to put on one after another, in the same night.
5:65:6: Եւ տարաւ հրովարտակս առ արքայն Իսրայէլի։ Եւ էր գրեալ ա՛յսպէս. Ա՛րդ՝ իբրեւ հասցէ առ քեզ հրովարտակդ այդ. ահա առաքեցի առ քեզ զՆեեման ծառա՛յ իմ, եւ աւաքեսցե՛ս զդա ՚ի բորոտութենէ իւրմէ[3807]։ [3807] Յայլս պակասի. Եւ էր գրեալ այսպէս։
6 Նա տարաւ Իսրայէլի արքային ուղղուած նամակը, ուր գրուած էր. «Երբ որ քեզ հասնի այս նամակը, գիտցի՛ր, որ քեզ մօտ եմ ուղարկում իմ ծառայ Նէեմանին, որպէսզի բուժես նրան իր բորոտութիւնից»:
6 Իսրայէլի թագաւորին տարաւ նամակը, ուր այսպէս գրուած էր*. «Արդ, երբ այս նամակը քեզի հասնի, գիտցած ըլլաս որ* իմ ծառաս Նէեմանը քեզի կը ղրկեմ, որպէս զի զանիկա իր բորոտութենէն բժշկես»։
Եւ տարաւ հրովարտակս առ արքայն Իսրայելի, եւ էր գրեալ այսպէս. Արդ իբրեւ հասցէ առ քեզ հրովարտակդ այդ, ահա առաքեցի առ քեզ զՆէեման ծառայ իմ, եւ աւաքեսցես զդա ի բորոտութենէ իւրմէ:

5:6: Եւ տարաւ հրովարտակս առ արքայն Իսրայէլի։ Եւ էր գրեալ ա՛յսպէս. Ա՛րդ՝ իբրեւ հասցէ առ քեզ հրովարտակդ այդ. ահա առաքեցի առ քեզ զՆեեման ծառա՛յ իմ, եւ աւաքեսցե՛ս զդա ՚ի բորոտութենէ իւրմէ[3807]։
[3807] Յայլս պակասի. Եւ էր գրեալ այսպէս։
6 Նա տարաւ Իսրայէլի արքային ուղղուած նամակը, ուր գրուած էր. «Երբ որ քեզ հասնի այս նամակը, գիտցի՛ր, որ քեզ մօտ եմ ուղարկում իմ ծառայ Նէեմանին, որպէսզի բուժես նրան իր բորոտութիւնից»:
6 Իսրայէլի թագաւորին տարաւ նամակը, ուր այսպէս գրուած էր*. «Արդ, երբ այս նամակը քեզի հասնի, գիտցած ըլլաս որ* իմ ծառաս Նէեմանը քեզի կը ղրկեմ, որպէս զի զանիկա իր բորոտութենէն բժշկես»։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 и принес письмо царю Израильскому, в котором было сказано: вместе с письмом сим, вот, я посылаю к тебе Неемана, слугу моего, чтобы ты снял с него проказу его.
5:6 καὶ και and; even ἤνεγκεν φερω carry; bring τὸ ο the βιβλίον βιβλιον scroll πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare καὶ και and; even νῦν νυν now; present ὡς ως.1 as; how ἂν αν perhaps; ever ἔλθῃ ερχομαι come; go τὸ ο the βιβλίον βιβλιον scroll τοῦτο ουτος this; he πρὸς προς to; toward σέ σε.1 you ἰδοὺ ιδου see!; here I am ἀπέστειλα αποστελλω send off / away πρὸς προς to; toward σὲ σε.1 you Ναιμαν ναιμαν Naiman; Neman τὸν ο the δοῦλόν δουλος subject μου μου of me; mine καὶ και and; even ἀποσυνάξεις αποσυναγω he; him ἀπὸ απο from; away τῆς ο the λέπρας λεπρα leprosy αὐτοῦ αυτος he; him
5:6 וַ wa וְ and יָּבֵ֣א yyāvˈē בוא come הַ ha הַ the סֵּ֔פֶר ssˈēfer סֵפֶר letter אֶל־ ʔel- אֶל to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now כְּ kᵊ כְּ as בֹ֨וא vˌô בוא come הַ ha הַ the סֵּ֤פֶר ssˈēfer סֵפֶר letter הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to הִנֵּ֨ה hinnˌē הִנֵּה behold שָׁלַ֤חְתִּי šālˈaḥtî שׁלח send אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to אֶת־ ʔeṯ- אֵת [object marker] נַעֲמָ֣ן naʕᵃmˈān נַעֲמָן Naaman עַבְדִּ֔י ʕavdˈî עֶבֶד servant וַ wa וְ and אֲסַפְתֹּ֖ו ʔᵃsaftˌô אסף gather מִ mi מִן from צָּרַעְתֹּֽו׃ ṣṣāraʕtˈô צָרַעַת skin-disease
5:6. detulit litteras ad regem Israhel in haec verba cum acceperis epistulam hanc scito quod miserim ad te Naaman servum meum ut cures eum a lepra suaAnd brought the letter to the king of Israel, in these words: When thou shalt receive this letter, know that I have sent to thee Naaman, my servant, that thou mayst heal him of his leprosy.
6. And he brought the letter to the king of Israel, saying, And now when this letter is come unto thee, behold, I have sent Naaman my servant to thee, that thou mayest recover him of his leprosy.
5:6. And he brought the letter to the king of Israel, in these words: “When you will receive this letter, know that I have sent to you my servant, Naaman, so that you may heal him of his leprosy.”
5:6. And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have [therewith] sent Naaman my servant to thee, that thou mayest recover him of his leprosy.
And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have [therewith] sent Naaman my servant to thee, that thou mayest recover him of his leprosy:

5:6 и принес письмо царю Израильскому, в котором было сказано: вместе с письмом сим, вот, я посылаю к тебе Неемана, слугу моего, чтобы ты снял с него проказу его.
5:6
καὶ και and; even
ἤνεγκεν φερω carry; bring
τὸ ο the
βιβλίον βιβλιον scroll
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
καὶ και and; even
νῦν νυν now; present
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἔλθῃ ερχομαι come; go
τὸ ο the
βιβλίον βιβλιον scroll
τοῦτο ουτος this; he
πρὸς προς to; toward
σέ σε.1 you
ἰδοὺ ιδου see!; here I am
ἀπέστειλα αποστελλω send off / away
πρὸς προς to; toward
σὲ σε.1 you
Ναιμαν ναιμαν Naiman; Neman
τὸν ο the
δοῦλόν δουλος subject
μου μου of me; mine
καὶ και and; even
ἀποσυνάξεις αποσυναγω he; him
ἀπὸ απο from; away
τῆς ο the
λέπρας λεπρα leprosy
αὐτοῦ αυτος he; him
5:6
וַ wa וְ and
יָּבֵ֣א yyāvˈē בוא come
הַ ha הַ the
סֵּ֔פֶר ssˈēfer סֵפֶר letter
אֶל־ ʔel- אֶל to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
כְּ kᵊ כְּ as
בֹ֨וא vˌô בוא come
הַ ha הַ the
סֵּ֤פֶר ssˈēfer סֵפֶר letter
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
הִנֵּ֨ה hinnˌē הִנֵּה behold
שָׁלַ֤חְתִּי šālˈaḥtî שׁלח send
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
נַעֲמָ֣ן naʕᵃmˈān נַעֲמָן Naaman
עַבְדִּ֔י ʕavdˈî עֶבֶד servant
וַ wa וְ and
אֲסַפְתֹּ֖ו ʔᵃsaftˌô אסף gather
מִ mi מִן from
צָּרַעְתֹּֽו׃ ṣṣāraʕtˈô צָרַעַת skin-disease
5:6. detulit litteras ad regem Israhel in haec verba cum acceperis epistulam hanc scito quod miserim ad te Naaman servum meum ut cures eum a lepra sua
And brought the letter to the king of Israel, in these words: When thou shalt receive this letter, know that I have sent to thee Naaman, my servant, that thou mayst heal him of his leprosy.
5:6. And he brought the letter to the king of Israel, in these words: “When you will receive this letter, know that I have sent to you my servant, Naaman, so that you may heal him of his leprosy.”
5:6. And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have [therewith] sent Naaman my servant to thee, that thou mayest recover him of his leprosy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:6: That thou mayest recover him - literally, "And thou shalt recover him." The Syrian king presumes that, if there is a cure for leprosy to be had in Israel, the mode of obtaining it will be well known to his royal brother.
John Gill
And he brought the letter to the king of Israel, saying,.... The contents of which were, so far as it concerned Naaman and his case, which are only observed, these:
now when this letter is come unto thee; was received by him:
behold, I have therewith sent Naaman my servant unto thee; the bearer of it:
that thou mayest recover him of his leprosy; meaning not he himself, but that he would recommend him to the care of a proper person, his prophet, and enjoin him to do the best he could for him; but the king of Israel mistook his meaning, as appears by what follows.
5:75:7: Եւ եղեւ իբրեւ ընթերցաւ արքայն Իսրայէլի զհրովարտակն, պատառեա՛ց զհանդերձս իւր՝ եւ ասէ. Միթէ Աստուած իցեմ ես՝ սպանանել կամ կեցուցանել, զի առաքեաց առ իս աւաքել զայրդ ՚ի բորոտութենէ իւրմէ. բայց գիտասջի՛ք եւ տեսջիք զի պատճառի՛ իմն նա առ իս[3808]։ [3808] Ոմանք. Աւաքեցուցանել զայրդ ՚ի բո՛՛։
7 Երբ Իսրայէլի արքան ընթերցեց նամակը, իր հագուստները պատառոտելով՝ ասաց. «Միթէ ես Աստուա՞ծ եմ, որ սպանեմ կամ կենդանացնեմ. ինձ մօտ մարդ է ուղարկել բորոտութիւնից բուժելու համար: Իմացէ՛ք եւ տեսէ՛ք, որ սա պատրուակ է»:
7 Երբ Իսրայէլի թագաւորը նամակը կարդաց՝ իր հանդերձները պատռեց ու ըսաւ. «Միթէ ես մեռցնելու ու ապրեցնելու կարողութիւն ունեցող Աստուա՞ծն եմ, որ ասիկա ինծի մարդ մը ղրկեր է՝ իր բորոտութենէն բժշկելու համար. ուստի աղէկ գիտցէք ու տեսէք, որ անիկա կռիւի պատճառ կը փնտռէ»։
Եւ եղեւ իբրեւ ընթերցաւ արքայն Իսրայելի զհրովարտակն, պատառեաց զհանդերձս իւր եւ ասէ. Միթէ Աստուա՞ծ իցեմ ես սպանանել կամ կեցուցանել, զի առաքեաց առ իս աւաքել զայրդ ի բորոտութենէ իւրմէ. բայց գիտասջիք եւ տեսջիք զի պատճառի իմն նա առ իս:

5:7: Եւ եղեւ իբրեւ ընթերցաւ արքայն Իսրայէլի զհրովարտակն, պատառեա՛ց զհանդերձս իւր՝ եւ ասէ. Միթէ Աստուած իցեմ ես՝ սպանանել կամ կեցուցանել, զի առաքեաց առ իս աւաքել զայրդ ՚ի բորոտութենէ իւրմէ. բայց գիտասջի՛ք եւ տեսջիք զի պատճառի՛ իմն նա առ իս[3808]։
[3808] Ոմանք. Աւաքեցուցանել զայրդ ՚ի բո՛՛։
7 Երբ Իսրայէլի արքան ընթերցեց նամակը, իր հագուստները պատառոտելով՝ ասաց. «Միթէ ես Աստուա՞ծ եմ, որ սպանեմ կամ կենդանացնեմ. ինձ մօտ մարդ է ուղարկել բորոտութիւնից բուժելու համար: Իմացէ՛ք եւ տեսէ՛ք, որ սա պատրուակ է»:
7 Երբ Իսրայէլի թագաւորը նամակը կարդաց՝ իր հանդերձները պատռեց ու ըսաւ. «Միթէ ես մեռցնելու ու ապրեցնելու կարողութիւն ունեցող Աստուա՞ծն եմ, որ ասիկա ինծի մարդ մը ղրկեր է՝ իր բորոտութենէն բժշկելու համար. ուստի աղէկ գիտցէք ու տեսէք, որ անիկա կռիւի պատճառ կը փնտռէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 Царь Израильский, прочитав письмо, разодрал одежды свои и сказал: разве я Бог, чтобы умерщвлять и оживлять, что он посылает ко мне, чтобы я снял с человека проказу его? вот, теперь знайте и смотрите, что он ищет предлога враждовать против меня.
5:7 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἀνέγνω αναγινωσκω read βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel τὸ ο the βιβλίον βιβλιον scroll διέρρηξεν διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak μὴ μη not θεὸς θεος God ἐγὼ εγω I τοῦ ο the θανατῶσαι θανατοω put to death καὶ και and; even ζωοποιῆσαι ζωοποιεω make alive; life-maker ὅτι οτι since; that οὗτος ουτος this; he ἀποστέλλει αποστελλω send off / away πρός προς to; toward με με me ἀποσυνάξαι αποσυναγω man; husband ἀπὸ απο from; away τῆς ο the λέπρας λεπρα leprosy αὐτοῦ αυτος he; him ὅτι οτι since; that πλὴν πλην besides; only γνῶτε γινωσκω know δὴ δη in fact καὶ και and; even ἴδετε οραω view; see ὅτι οτι since; that προφασίζεται προφασιζομαι this; he με με me
5:7 וַ wa וְ and יְהִ֡י yᵊhˈî היה be כִּ ki כְּ as קְרֹא֩ qᵊrˌō קרא call מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵ֨ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סֵּ֜פֶר ssˈēfer סֵפֶר letter וַ wa וְ and יִּקְרַ֣ע yyiqrˈaʕ קרע tear בְּגָדָ֗יו bᵊḡāḏˈāʸw בֶּגֶד garment וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הַ ha הֲ [interrogative] אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אָ֨נִי֙ ʔˈānî אֲנִי i לְ lᵊ לְ to הָמִ֣ית hāmˈîṯ מות die וּֽ ˈû וְ and לְ lᵊ לְ to הַחֲיֹ֔ות haḥᵃyˈôṯ חיה be alive כִּֽי־ kˈî- כִּי that זֶה֙ zˌeh זֶה this שֹׁלֵ֣חַ šōlˈēₐḥ שׁלח send אֵלַ֔י ʔēlˈay אֶל to לֶ le לְ to אֱסֹ֥ף ʔᵉsˌōf אסף gather אִ֖ישׁ ʔˌîš אִישׁ man מִ mi מִן from צָּֽרַעְתֹּ֑ו ṣṣˈāraʕtˈô צָרַעַת skin-disease כִּ֤י kˈî כִּי that אַךְ־ ʔaḵ- אַךְ only דְּעֽוּ־ dᵊʕˈû- ידע know נָא֙ nˌā נָא yeah וּ û וְ and רְא֔וּ rᵊʔˈû ראה see כִּֽי־ kˈî- כִּי that מִתְאַנֶּ֥ה miṯʔannˌeh אנה occur ה֖וּא hˌû הוּא he לִֽי׃ lˈî לְ to
5:7. cumque legisset rex Israhel litteras scidit vestimenta sua et ait numquid Deus sum ut occidere possim et vivificare quia iste misit ad me ut curem hominem a lepra sua animadvertite et videte quod occasiones quaerat adversum meAnd when the king of Israel had read the letter, he rent his garments, and said: Am I God, to be able to kill and give life, that this man hath sent to me to heal a man of his leprosy? mark, and see how he seeketh occasions against me.
7. And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? but consider, I pray you, and see how he seeketh a quarrel against me.
5:7. And when the king of Israel had read the letter, he tore his garments, and he said: “Am I God, so that I could take or give life, or so that this man would send to me to cure a man from his leprosy? Take notice and see that he is seeking occasions against me.”
5:7. And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, [Am] I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me.
And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, [Am] I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me:

5:7 Царь Израильский, прочитав письмо, разодрал одежды свои и сказал: разве я Бог, чтобы умерщвлять и оживлять, что он посылает ко мне, чтобы я снял с человека проказу его? вот, теперь знайте и смотрите, что он ищет предлога враждовать против меня.
5:7
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἀνέγνω αναγινωσκω read
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
τὸ ο the
βιβλίον βιβλιον scroll
διέρρηξεν διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
μὴ μη not
θεὸς θεος God
ἐγὼ εγω I
τοῦ ο the
θανατῶσαι θανατοω put to death
καὶ και and; even
ζωοποιῆσαι ζωοποιεω make alive; life-maker
ὅτι οτι since; that
οὗτος ουτος this; he
ἀποστέλλει αποστελλω send off / away
πρός προς to; toward
με με me
ἀποσυνάξαι αποσυναγω man; husband
ἀπὸ απο from; away
τῆς ο the
λέπρας λεπρα leprosy
αὐτοῦ αυτος he; him
ὅτι οτι since; that
πλὴν πλην besides; only
γνῶτε γινωσκω know
δὴ δη in fact
καὶ και and; even
ἴδετε οραω view; see
ὅτι οτι since; that
προφασίζεται προφασιζομαι this; he
με με me
5:7
וַ wa וְ and
יְהִ֡י yᵊhˈî היה be
כִּ ki כְּ as
קְרֹא֩ qᵊrˌō קרא call
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵ֨ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סֵּ֜פֶר ssˈēfer סֵפֶר letter
וַ wa וְ and
יִּקְרַ֣ע yyiqrˈaʕ קרע tear
בְּגָדָ֗יו bᵊḡāḏˈāʸw בֶּגֶד garment
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הַ ha הֲ [interrogative]
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אָ֨נִי֙ ʔˈānî אֲנִי i
לְ lᵊ לְ to
הָמִ֣ית hāmˈîṯ מות die
וּֽ ˈû וְ and
לְ lᵊ לְ to
הַחֲיֹ֔ות haḥᵃyˈôṯ חיה be alive
כִּֽי־ kˈî- כִּי that
זֶה֙ zˌeh זֶה this
שֹׁלֵ֣חַ šōlˈēₐḥ שׁלח send
אֵלַ֔י ʔēlˈay אֶל to
לֶ le לְ to
אֱסֹ֥ף ʔᵉsˌōf אסף gather
אִ֖ישׁ ʔˌîš אִישׁ man
מִ mi מִן from
צָּֽרַעְתֹּ֑ו ṣṣˈāraʕtˈô צָרַעַת skin-disease
כִּ֤י kˈî כִּי that
אַךְ־ ʔaḵ- אַךְ only
דְּעֽוּ־ dᵊʕˈû- ידע know
נָא֙ nˌā נָא yeah
וּ û וְ and
רְא֔וּ rᵊʔˈû ראה see
כִּֽי־ kˈî- כִּי that
מִתְאַנֶּ֥ה miṯʔannˌeh אנה occur
ה֖וּא hˌû הוּא he
לִֽי׃ lˈî לְ to
5:7. cumque legisset rex Israhel litteras scidit vestimenta sua et ait numquid Deus sum ut occidere possim et vivificare quia iste misit ad me ut curem hominem a lepra sua animadvertite et videte quod occasiones quaerat adversum me
And when the king of Israel had read the letter, he rent his garments, and said: Am I God, to be able to kill and give life, that this man hath sent to me to heal a man of his leprosy? mark, and see how he seeketh occasions against me.
5:7. And when the king of Israel had read the letter, he tore his garments, and he said: “Am I God, so that I could take or give life, or so that this man would send to me to cure a man from his leprosy? Take notice and see that he is seeking occasions against me.”
5:7. And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, [Am] I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:7: Am I God, to kill and to make alive - He spoke thus under the conviction that God alone could cure the leprosy; which, indeed, was universally acknowledged: and must have been as much a maxim among the Syrians as among the Israelites, for the disorder was equally prevalent in both countries; and in both equally incurable. See the notes on Leviticus 13 (note) and Leviticus 14 (note). And it was this that led the king of Israel to infer that the Syrian king sought a quarrel with him, in desiring him to do a work which God only could do; and then declaring war upon him because he did not do it.
4 Kings (2 Kings) 5:8
Albert Barnes: Notes on the Bible - 1834
5:7: He rent his clothes - The action indicated alarm and terror quite as much as sorrow Sa2 13:19; Ezr 9:3; Ch2 34:27; Jer 36:22.
Consider, I pray you - Jehoram speaks to his chief officers, and bids them mark the animus of the Syrian monarch. Compare the conduct of Ahab Kg1 20:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: that he rent: Kg2 11:14, Kg2 18:37, Kg2 19:1; Num 14:6; Jer 36:24; Mat 26:65; Act 14:14
Amos I God: Gen 30:2; Deu 32:29; Sa1 2:6; Dan 2:11; Hos 6:1
see how: Kg1 20:7; Luk 11:54
John Gill
And it came to pass, when the king of Israel had read the letter, that he rent his clothes,.... As one in great distress, being thrown into perplexity of mind by it, not knowing what to do; or, as some think, at the blasphemy he supposed to be in it, requiring that of him which only God could do:
and said, am I God, to kill and to make alive; or have the power of life and death, which only belongs to the Supreme Being:
that this man doth send unto me to recover a man of his leprosy; for a leper was reckoned as one dead, his disease incurable, his flesh upon him being mortified by it, see Num 12:12 and therefore not supposed to be in the power of man, only of God, to cure; and therefore, in Israel, none had anything to do with the leper but the priest, in the name of God:
wherefore consider, I pray you, and see how he seeketh a quarrel against me; to pick a quarrel with him, in order to go to war with him as he supposed. This seems to have been spoken to his lords and courtiers about him.
Robert Jamieson, A. R. Fausset and David Brown
when the king of Israel had read the letter, that he rent his clothes--According to an ancient practice among the Eastern people, the main object only was stated in the letter that was carried by the party concerned, while other circumstances were left to be explained at the interview. This explains Jehoram's burst of emotion--not horror at supposed blasphemy, but alarm and suspicion that this was merely made an occasion for a quarrel. Such a prince as he was would not readily think of Elisha, or, perhaps, have heard of his miraculous deeds.
5:85:8: Եւ եղեւ իբրեւ լուաւ Եղիսեէ այրն Աստուծոյ՝ եթէ պատառեաց արքայն Իսրայէլի զհանդերձս իւր, առաքեաց առ արքայն Իսրայէլի եւ ասէ. Ընդէ՞ր պատառեցեր զհանդերձս քո, եկեսցէ՛ առ իս Նեեման, եւ գիտասցէ թէ գո՛յ մարգարէ յԻսրայէլի։
8 Երբ Աստծու մարդ Եղիսէէն լսեց, թէ Իսրայէլի արքան իր հագուստներն է պատառոտել, լուր ուղարկեց նրան՝ ասելով. «Ինչո՞ւ ես պատառոտել քո հագուստները, թող Նէեմանն ինձ մօտ գայ եւ իմանայ, որ Իսրայէլում մարգարէ կայ»:
8 Երբ Աստուծոյ մարդը Եղիսէ լսեց՝ որ Իսրայէլի թագաւորը իր հանդերձները պատռեր է, թագաւորին մարդ ղրկեց ու ըսաւ. «Ինչո՞ւ հանդերձներդ պատռեցիր. թող անիկա ինծի գայ ու գիտնայ թէ Իսրայէլի մէջ մարգարէ կայ»։
Եւ եղեւ իբրեւ լուաւ Եղիսէ այրն Աստուծոյ եթէ պատառեաց արքայն Իսրայելի զհանդերձս իւր, առաքեաց առ արքայն Իսրայելի եւ ասէ. Ընդէ՞ր պատառեցեր զհանդերձս քո, եկեսցէ առ իս [63]Նէեման, եւ գիտասցէ թէ գոյ մարգարէ յԻսրայելի:

5:8: Եւ եղեւ իբրեւ լուաւ Եղիսեէ այրն Աստուծոյ՝ եթէ պատառեաց արքայն Իսրայէլի զհանդերձս իւր, առաքեաց առ արքայն Իսրայէլի եւ ասէ. Ընդէ՞ր պատառեցեր զհանդերձս քո, եկեսցէ՛ առ իս Նեեման, եւ գիտասցէ թէ գո՛յ մարգարէ յԻսրայէլի։
8 Երբ Աստծու մարդ Եղիսէէն լսեց, թէ Իսրայէլի արքան իր հագուստներն է պատառոտել, լուր ուղարկեց նրան՝ ասելով. «Ինչո՞ւ ես պատառոտել քո հագուստները, թող Նէեմանն ինձ մօտ գայ եւ իմանայ, որ Իսրայէլում մարգարէ կայ»:
8 Երբ Աստուծոյ մարդը Եղիսէ լսեց՝ որ Իսրայէլի թագաւորը իր հանդերձները պատռեր է, թագաւորին մարդ ղրկեց ու ըսաւ. «Ինչո՞ւ հանդերձներդ պատռեցիր. թող անիկա ինծի գայ ու գիտնայ թէ Իսրայէլի մէջ մարգարէ կայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 Когда услышал Елисей, человек Божий, что царь Израильский разодрал одежды свои, то послал сказать царю: для чего ты разодрал одежды свои? пусть он придет ко мне, и узнает, что есть пророк в Израиле.
5:8 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear Ελισαιε ελισαιε since; that διέρρηξεν διαρρηγνυμι rend; tear ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel τὰ ο the ἱμάτια ιματιον clothing; clothes ἑαυτοῦ εαυτου of himself; his own καὶ και and; even ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare ἵνα ινα so; that τί τις.1 who?; what? διέρρηξας διαρρηγνυμι rend; tear τὰ ο the ἱμάτιά ιματιον clothing; clothes σου σου of you; your ἐλθέτω ερχομαι come; go δὴ δη in fact πρός προς to; toward με με me Ναιμαν ναιμαν Naiman; Neman καὶ και and; even γνώτω γινωσκω know ὅτι οτι since; that ἔστιν ειμι be προφήτης προφητης prophet ἐν εν in Ισραηλ ισραηλ.1 Israel
5:8 וַ wa וְ and יְהִ֞י yᵊhˈî היה be כִּ ki כְּ as שְׁמֹ֣עַ׀ šᵊmˈōₐʕ שׁמע hear אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that קָרַ֤ע qārˈaʕ קרע tear מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment וַ wa וְ and יִּשְׁלַח֙ yyišlˌaḥ שׁלח send אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לָ֥מָּה lˌāmmā לָמָה why קָרַ֖עְתָּ qārˌaʕtā קרע tear בְּגָדֶ֑יךָ bᵊḡāḏˈeʸḵā בֶּגֶד garment יָבֹֽא־ yāvˈō- בוא come נָ֣א nˈā נָא yeah אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and יֵדַ֕ע yēḏˈaʕ ידע know כִּ֛י kˈî כִּי that יֵ֥שׁ yˌēš יֵשׁ existence נָבִ֖יא nāvˌî נָבִיא prophet בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:8. quod cum audisset Heliseus vir Dei scidisse videlicet regem Israhel vestimenta sua misit ad eum dicens quare scidisti vestimenta tua veniat ad me et sciat esse prophetam in IsrahelAnd when Eliseus, the man of God, had heard this, to wit, that the king of Israel had rent his garments, he sent to him, saying: Why hast thou rent thy garments? let him come to me, and let him know that there is a prophet in Israel.
8. And it was so, when Elisha the man of God heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.
5:8. And when Elisha, the man of God, had heard this, specifically, that the king of Israel had torn his garments, he sent to him, saying: “Why have you torn your garments? Let him come to me, and let him know that there is a prophet in Israel.”
5:8. And it was [so], when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.
And it was [so], when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel:

5:8 Когда услышал Елисей, человек Божий, что царь Израильский разодрал одежды свои, то послал сказать царю: для чего ты разодрал одежды свои? пусть он придет ко мне, и узнает, что есть пророк в Израиле.
5:8
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
Ελισαιε ελισαιε since; that
διέρρηξεν διαρρηγνυμι rend; tear
ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
τὰ ο the
ἱμάτια ιματιον clothing; clothes
ἑαυτοῦ εαυτου of himself; his own
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
ἵνα ινα so; that
τί τις.1 who?; what?
διέρρηξας διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτιά ιματιον clothing; clothes
σου σου of you; your
ἐλθέτω ερχομαι come; go
δὴ δη in fact
πρός προς to; toward
με με me
Ναιμαν ναιμαν Naiman; Neman
καὶ και and; even
γνώτω γινωσκω know
ὅτι οτι since; that
ἔστιν ειμι be
προφήτης προφητης prophet
ἐν εν in
Ισραηλ ισραηλ.1 Israel
5:8
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
כִּ ki כְּ as
שְׁמֹ֣עַ׀ šᵊmˈōₐʕ שׁמע hear
אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כִּֽי־ kˈî- כִּי that
קָרַ֤ע qārˈaʕ קרע tear
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment
וַ wa וְ and
יִּשְׁלַח֙ yyišlˌaḥ שׁלח send
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לָ֥מָּה lˌāmmā לָמָה why
קָרַ֖עְתָּ qārˌaʕtā קרע tear
בְּגָדֶ֑יךָ bᵊḡāḏˈeʸḵā בֶּגֶד garment
יָבֹֽא־ yāvˈō- בוא come
נָ֣א nˈā נָא yeah
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
יֵדַ֕ע yēḏˈaʕ ידע know
כִּ֛י kˈî כִּי that
יֵ֥שׁ yˌēš יֵשׁ existence
נָבִ֖יא nāvˌî נָבִיא prophet
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:8. quod cum audisset Heliseus vir Dei scidisse videlicet regem Israhel vestimenta sua misit ad eum dicens quare scidisti vestimenta tua veniat ad me et sciat esse prophetam in Israhel
And when Eliseus, the man of God, had heard this, to wit, that the king of Israel had rent his garments, he sent to him, saying: Why hast thou rent thy garments? let him come to me, and let him know that there is a prophet in Israel.
5:8. And when Elisha, the man of God, had heard this, specifically, that the king of Israel had torn his garments, he sent to him, saying: “Why have you torn your garments? Let him come to me, and let him know that there is a prophet in Israel.”
5:8. And it was [so], when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Теперь сам пророк напоминает царю о себе, о том, что Бог, умерщвляющий и оживляющий, невзирая на отступления народа и царя, готов явить им милость через своего пророка. Однако, когда Нееман прибыл к дому пророка Елисея, "он, храня закон, как живущий под законом не согласился видеть Неемана, как прокаженного (по закону Лев. XIII-XIV), а приказал ему 7: раз измыться в реке Иордане" (блаж. Феодорит, вопр. 19), обещая ему "обновление тела" и "чистоту" (ст. 10, ср. Лк. XVII:11), как говорилось обычно об исцелении от проказы.
Adam Clarke: Commentary on the Bible - 1831
5:8: Let him come now to me - Do not be afflicted; the matter belongs to me, as the prophet of the Most High; send him to me, and he shall know that I am such.
4 Kings (2 Kings) 5:9
Albert Barnes: Notes on the Bible - 1834
5:8: He shall know ... Israel - namely, "That which thou (the king of Israel) appearest to have forgotten, that there is a prophet - a real Yahweh prophet - in Israel."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: rent his clothes: Kg2 5:7; Sa2 3:31
let him come: Kg2 5:3, Kg2 5:15, Kg2 1:6; Kg1 17:24, Kg1 18:36, Kg1 18:37
and he shall: Exo 11:8; Rom 11:13; Eze 2:5; Hos 12:13
Geneva 1599
And it was [so], when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, (e) Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.
(e) The prophet rebukes the king because he did not consider that God was true in his promise, and therefore would not leave his Church destitute of a prophet, whose prayers he would hear, and to whom others could have recourse for comfort.
John Gill
And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes,.... And upon what account:
that he sent to the king, saying, wherefore hast thou rent thy clothes? and thereby expressed so much concern and distress:
let him come now to me: meaning Naaman the Syrian leper:
and he shall know that there is a prophet in Israel; able in the name of the Lord to work miracles, which he should be sensible of and acknowledge, to the glory of the God of Israel, by the cure that should be wrought upon him; and hereby he taxed the king of Israel with ignorance or neglect of him as a prophet.
Robert Jamieson, A. R. Fausset and David Brown
ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (4Kings 5:8-15)
when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, . . . let him come now to me--This was the grand and ultimate object to which, in the providence of God, the journey of Naaman was subservient. When the Syrian general, with his imposing retinue, arrived at the prophet's house, Elisha sent him a message to "go and wash in Jordan seven times." This apparently rude reception to a foreigner of so high dignity incensed Naaman to such a degree that he resolved to depart, scornfully boasting that the rivers of Damascus were better than all the waters of Israel.
5:95:9: Եւ եկն Նեեման երիվարօք եւ կառօք, եւ եկաց առ դուրս տանն Եղիսէի։
9 Նէեմանն եկաւ երիվարներով ու մարտակառքերով եւ կանգնեց Եղիսէէի տան դռանը:
9 Նէեման իր ձիերովն ու կառքովը գնաց ու Եղիսէի տանը դուռը կայնեցաւ։
Եւ եկն Նէեման երիվարօք եւ կառօք, եւ եկաց առ դուրս տանն Եղիսէի:

5:9: Եւ եկն Նեեման երիվարօք եւ կառօք, եւ եկաց առ դուրս տանն Եղիսէի։
9 Նէեմանն եկաւ երիվարներով ու մարտակառքերով եւ կանգնեց Եղիսէէի տան դռանը:
9 Նէեման իր ձիերովն ու կառքովը գնաց ու Եղիսէի տանը դուռը կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 И прибыл Нееман на конях своих и на колеснице своей, и остановился у входа в дом Елисеев.
5:9 καὶ και and; even ἦλθεν ερχομαι come; go Ναιμαν ναιμαν Naiman; Neman ἐν εν in ἵππῳ ιππος horse καὶ και and; even ἅρματι αρμα chariot καὶ και and; even ἔστη ιστημι stand; establish ἐπὶ επι in; on θύρας θυρα door οἴκου οικος home; household Ελισαιε ελισαιε Elisaie; Elisee
5:9 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come נַעֲמָ֖ן naʕᵃmˌān נַעֲמָן Naaman בְּב *bᵊ בְּ in סוּסָ֣יוסוסו *sûsˈāʸw סוּס horse וּ û וְ and בְ vᵊ בְּ in רִכְבֹּ֑ו riḵbˈô רֶכֶב chariot וַ wa וְ and יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand פֶּֽתַח־ pˈeṯaḥ- פֶּתַח opening הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house לֶ le לְ to אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
5:9. venit ergo Naaman cum equis et curribus et stetit ad ostium domus HeliseiSo Naaman came with his horses and chariots, and stood at the door of the house of Eliseus:
9. So Naaman came with his horses and with his chariots, and stood at the door of the house of Elisha.
5:9. Therefore, Naaman arrived with his horses and chariots, and he stood at the door of the house of Elisha.
5:9. So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.
So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha:

5:9 И прибыл Нееман на конях своих и на колеснице своей, и остановился у входа в дом Елисеев.
5:9
καὶ και and; even
ἦλθεν ερχομαι come; go
Ναιμαν ναιμαν Naiman; Neman
ἐν εν in
ἵππῳ ιππος horse
καὶ και and; even
ἅρματι αρμα chariot
καὶ και and; even
ἔστη ιστημι stand; establish
ἐπὶ επι in; on
θύρας θυρα door
οἴκου οικος home; household
Ελισαιε ελισαιε Elisaie; Elisee
5:9
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
נַעֲמָ֖ן naʕᵃmˌān נַעֲמָן Naaman
בְּב
*bᵊ בְּ in
סוּסָ֣יוסוסו
*sûsˈāʸw סוּס horse
וּ û וְ and
בְ vᵊ בְּ in
רִכְבֹּ֑ו riḵbˈô רֶכֶב chariot
וַ wa וְ and
יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand
פֶּֽתַח־ pˈeṯaḥ- פֶּתַח opening
הַ ha הַ the
בַּ֖יִת bbˌayiṯ בַּיִת house
לֶ le לְ to
אֱלִישָֽׁע׃ ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
5:9. venit ergo Naaman cum equis et curribus et stetit ad ostium domus Helisei
So Naaman came with his horses and chariots, and stood at the door of the house of Eliseus:
5:9. Therefore, Naaman arrived with his horses and chariots, and he stood at the door of the house of Elisha.
5:9. So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Cure of Naaman's Leprosy. B. C. 894.

9 So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. 10 And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. 11 But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper. 12 Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage. 13 And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean? 14 Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.
We have here the cure of Naaman's leprosy.
I. The short and plain direction which the prophet gave him, with assurance of success. Naaman designed to do honour to Elisha when he came in his chariot, and with all his retinue, to Elisha's door, v. 9. Those that showed little respect to prophets at other times were very complaisant to them when they needed them. He attended at Elisha's door as a beggar for an alms. Those that would be cleansed from the spiritual leprosy must wait at Wisdom's gate, and watch at the posts of her doors. Naaman expected to have his compliment returned, but Elisha gave him his answer without any formality, would not go to the door to him, lest he should seem too much pleased with the honour done him, but sent a messenger to him, saying, Go wash in Jordan seven times, and promising him that if he did so his disease should be cured. The promise was express: Thou shalt be clean. The method prescribed was plain: Go wash in Jordan. This was not intended as any means of the cure; for, though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of a leprosy it was rather hurtful. But it was intended as a sign of the cure, and a trial of his obedience. Those that will be helped of God must do as they are bidden. But why did Elisha send a messenger to him with these directions? 1. Because he had retired, at this time, for devotion, was intent upon his prayers for the cure, and would not be diverted; or, 2. Because he knew Naaman to be a proud man, and he would let him know that before the great God all men stand upon the same level.
II. Naaman's disgust at the method prescribed, because it was not what he expected. Two things disgusted him:--
1. That Elisha, as he thought, put a slight upon his person, in sending him orders by a servant, and not coming to him himself, v. 11. Being big with the expectation of a cure, he had been fancying how this cure would be wrought, and the scheme he had laid was this: "He will surely come out to me, that is the least he can do to me, a peer of Syria, to me that have come to him in all this state, to me that have so often been victorious over Israel. He will stand, and call on the name of his God, and name me in his prayer, and then he will wave his hand over the place, and so effect the cure." And, because the thing was not done just thus, he fell into a passion, forgetting, (1.) That he was a leper, and the law of Moses, which Elisha would religiously observe, shut lepers out from society--a leper, and therefore he ought not to insist upon the punctilios of honor. Note, Many have hearts unhumbled under humbling providences; see Num. xii. 14. (2.) That he was a petitioner, suing for a favour which he could not demand; and beggars must not be choosers, patients must not prescribe to their physicians. See in Naaman the folly of pride. A cure will not content him unless he be cured with ceremony, with a great deal of pomp and parade; he scorns to be healed, unless he be humoured.
2. That Elisha, as he thought, put a slight upon his country. He took it hard that he must be sent to wash in Jordan, a river of Israel, when he thought Abana and Pharpar, rivers of Damascus, better than all the waters of Israel. How magnificently does he speak of these two rivers that watered Damascus, which soon after fell into one, called by geographers Chrysoroas--the golden stream! How scornfully does he speak of all the waters of Israel, though God had called the land of Israel the glory of all lands, and particularly for its brooks of water! Deut. viii. 7. So common it is for God and man to differ in their judgments. How slightly does he speak of the prophet's directions! May I not wash in them and be clean? He might wash in them and be clean from dirt, but not wash in them and be clean from leprosy. He was angry that the prophet bade him wash and be clean; he thought that the prophet must do all and was not pleased that he was bidden to do any thing,--or he thought this too cheap, too plain, too common a thing for so great a man to be cured by,--or he did not believe it would at all effect the cure, or, if it would, what medicinal virtue was there in Jordan more than in the rivers of Damascus? But he did not consider, (1.) That Jordan belonged to Israel's God, from whom he was to expect the cure, and not from the gods of Damascus; it watered the Lord's land, the holy land, and, in a miraculous cure, relation to God was much more considerable than the depth of the channel or the beauty of the stream. (2.) That Jordan had more than once before this obeyed the commands of omnipotence. It had of old yielded a passage to Israel, and of late to Elijah and Elisha, and therefore was fitter for such a purpose than those rivers which had only observed the common law of their creation, and had never been thus distinguished; but, above all, (3.) Jordan was the river appointed, and, if he expected a cure from the divine power, he ought to acquiesce in the divine will, without asking why or wherefore. Note, It is common for those that are wise in their own conceit to look with contempt on the dictates and prescriptions of divine wisdom and to prefer their own fancies before them; those that are for establishing their own righteousness will not submit to the righteousness of God, Rom. x. 3. Naaman talked himself into such a heat (as passionate men usually do) that he turned away from the prophet's door in a rage, ready to swear he would never have any thing more to say to Elisha; and who then would be the loser? Note, Those that observe lying vanities forsake their own mercies. Jonah ii. 8. Proud men are the worst enemies to themselves and forego their own redemption.
III. The modest advice which his servants gave him, to observe the prophet's prescriptions, with a tacit reproof of his resentments, v. 13. Though at other times they kept their distance, and now saw him in a passion, yet, knowing him to be a man that would hear reason at any time, and from any body (a good character of great men, and a very rare one), they drew near, and made bold to argue the matter a little with him. They had conceived a great opinion of the prophet (having, perhaps, heard more of him from the common people, whom they had conversed with, than Naaman had heard from the king and courtiers, whom he had conversed with), and therefore begged of him to consider: "If the prophet had bidden thee to do some great thing, had ordered thee into a tedious course of physic, or to submit to some painful operation, blistering, or cupping, or salivating, Wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean?" Observe, 1. His own servants gave him this reproof and counsel, which was no more disparagement to him than that he had intelligence of one that could cure him from his wife's maid, v. 3. Note, It is a great mercy to have those about us that will be free with us, and faithfully tell us of our faults and follies, though they be our inferiors. Masters must be willing to hear reason from their servants, Job xxxi. 13, 14. As we should be deaf to the counsel of the ungodly, though given by the greatest and most venerable names, so we should have our ear open to good advice, though brought us by those who are much below us: no matter who speaks, if the thing be well said. 2. The reproof was very modest and respectful. They call him Father; for servants must honour and obey their masters with a kind of filial affection. In giving reproof or counsel we must make it appear that it comes from love and true honour, and that we intend, not reproach, but reformation. 3. It was very rational and considerate. If the rude and unthinking servants had stirred up their master's angry resentment, and offered to avenge his quarrel upon the prophet, who (he thought) affronted him, how mischievous would the consequences have been! Fire from heaven, probably, upon them all! But they, to our great surprise, took the prophet's part. Elisha, though it is likely he perceived that what he had said had put Naaman out of humour, did not care to pacify him: it was at his peril if he persisted in his wrath. But his servants were made use of by Providence to reduce him to temper. They reasoned with him, (1.) From his earnest desire of a cure: Wouldst thou not do any thing? Note, When diseased sinners come to this, that they are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, there begin to be some hopes of them. Then they will take Christ on his own terms when they are made willing to have Christ upon any terms. (2.) From the easiness of the method prescribed: "It is but, Wash and be clean. It is but trying; the experiment is cheap and easy, it can do no hurt, but may do good." Note, the methods prescribed for the healing of the leprosy of sin are so plain that we are utterly inexcusable if we do not observe them. It is but, "Believe, and be saved"--"Repent, and be pardoned"--"Wash, and be clean."
Adam Clarke: Commentary on the Bible - 1831
5:9: Came with his horses and with his chariot - In very great pomp and state. Closely inspected, this was preposterous enough; a leper sitting in state, and affecting it!
4 Kings (2 Kings) 5:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: Kg2 3:12, Kg2 6:32; Isa 60:14; Act 16:29, Act 16:30, Act 16:37-39
John Gill
So Naaman came with his horses, and with his chariot,.... In his chariot drawn by horses; or "with horsemen and chariots", a great retinue, both for his own grandeur, and for the honour of the prophet, and to make him the more respectable by him:
and stood at the door of the house of Elisha; who now dwelt at Gilgal, as is probable, see 4Kings 4:38, hither Naaman was directed, and here he stopped; and having sent a messenger to Elisha to acquaint him who he was, and what was his business, he stayed waiting for an answer.
5:105:10: Եւ առաքեաց Եղիսեէ առ նա հրեշտակ՝ եւ ասէ. Երթ լուա՛ եւթն անգամ ՚ի Յորդանան, եւ դարձցի՛ մարմին քո եւ սրբեսցիս։
10 Եղիսէէն մարդ ուղարկելով նրա մօտ՝ ասաց. «Գնա՛ եօթն անգամ լուացուի՛ր Յորդանան գետում, քո մարմինը կը բուժուի, եւ դու կը մաքրուես»:
10 Եղիսէ մարդ մը ղրկեց անոր՝ ըսելով. «Գնա՛ Յորդանանի մէջ եօթը անգամ լուացուէ՛. մարմինդ քեզի պիտի դառնայ ու պիտի մաքրուիս»։
Եւ առաքեաց Եղիսէ առ նա հրեշտակ եւ ասէ. Երթ լուա եւթն անգամ ի Յորդանան, եւ դարձցի մարմին քո եւ սրբեսցիս:

5:10: Եւ առաքեաց Եղիսեէ առ նա հրեշտակ՝ եւ ասէ. Երթ լուա՛ եւթն անգամ ՚ի Յորդանան, եւ դարձցի՛ մարմին քո եւ սրբեսցիս։
10 Եղիսէէն մարդ ուղարկելով նրա մօտ՝ ասաց. «Գնա՛ եօթն անգամ լուացուի՛ր Յորդանան գետում, քո մարմինը կը բուժուի, եւ դու կը մաքրուես»:
10 Եղիսէ մարդ մը ղրկեց անոր՝ ըսելով. «Գնա՛ Յորդանանի մէջ եօթը անգամ լուացուէ՛. մարմինդ քեզի պիտի դառնայ ու պիտի մաքրուիս»։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 И выслал к нему Елисей слугу сказать: пойди, омойся семь раз в Иордане, и обновится тело твое у тебя, и будешь чист.
5:10 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ελισαιε ελισαιε messenger πρὸς προς to; toward αὐτὸν αυτος he; him λέγων λεγω tell; declare πορευθεὶς πορευομαι travel; go λοῦσαι λουω bathe ἑπτάκις επτακις seven times ἐν εν in τῷ ο the Ιορδάνῃ ιορδανης Iordanēs; Iorthanis καὶ και and; even ἐπιστρέψει επιστρεφω turn around; return ἡ ο the σάρξ σαρξ flesh σού σου of you; your σοι σοι you καὶ και and; even καθαρισθήσῃ καθαριζω cleanse
5:10 וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send אֵלָ֛יו ʔēlˈāʸw אֶל to אֱלִישָׁ֖ע ʔᵉlîšˌāʕ אֱלִישָׁע Elisha מַלְאָ֣ךְ malʔˈāḵ מַלְאָךְ messenger לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הָלֹ֗וךְ hālˈôḵ הלך walk וְ wᵊ וְ and רָחַצְתָּ֤ rāḥaṣtˈā רחץ wash שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven פְּעָמִים֙ pᵊʕāmîm פַּעַם foot בַּ ba בְּ in † הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan וְ wᵊ וְ and יָשֹׁ֧ב yāšˈōv שׁוב return בְּשָׂרְךָ֛ bᵊśārᵊḵˈā בָּשָׂר flesh לְךָ֖ lᵊḵˌā לְ to וּ û וְ and טְהָֽר׃ ṭᵊhˈār טהר be clean
5:10. misitque ad eum Heliseus nuntium dicens vade et lavare septies in Iordane et recipiet sanitatem caro tua atque mundaberisAnd Eliseus sent a messenger to him, saying: Go, and wash seven times in the Jordan, and thy flesh shall recover health, and thou shalt be clean.
10. And Elisha sent a messenger unto him saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.
5:10. And Elisha sent a messenger to him, saying, “Go, and wash seven times in the Jordan, and your flesh will receive health, and you will be clean.”
5:10. And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.
And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean:

5:10 И выслал к нему Елисей слугу сказать: пойди, омойся семь раз в Иордане, и обновится тело твое у тебя, и будешь чист.
5:10
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ελισαιε ελισαιε messenger
πρὸς προς to; toward
αὐτὸν αυτος he; him
λέγων λεγω tell; declare
πορευθεὶς πορευομαι travel; go
λοῦσαι λουω bathe
ἑπτάκις επτακις seven times
ἐν εν in
τῷ ο the
Ιορδάνῃ ιορδανης Iordanēs; Iorthanis
καὶ και and; even
ἐπιστρέψει επιστρεφω turn around; return
ο the
σάρξ σαρξ flesh
σού σου of you; your
σοι σοι you
καὶ και and; even
καθαρισθήσῃ καθαριζω cleanse
5:10
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
אֵלָ֛יו ʔēlˈāʸw אֶל to
אֱלִישָׁ֖ע ʔᵉlîšˌāʕ אֱלִישָׁע Elisha
מַלְאָ֣ךְ malʔˈāḵ מַלְאָךְ messenger
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הָלֹ֗וךְ hālˈôḵ הלך walk
וְ wᵊ וְ and
רָחַצְתָּ֤ rāḥaṣtˈā רחץ wash
שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven
פְּעָמִים֙ pᵊʕāmîm פַּעַם foot
בַּ ba בְּ in
הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
וְ wᵊ וְ and
יָשֹׁ֧ב yāšˈōv שׁוב return
בְּשָׂרְךָ֛ bᵊśārᵊḵˈā בָּשָׂר flesh
לְךָ֖ lᵊḵˌā לְ to
וּ û וְ and
טְהָֽר׃ ṭᵊhˈār טהר be clean
5:10. misitque ad eum Heliseus nuntium dicens vade et lavare septies in Iordane et recipiet sanitatem caro tua atque mundaberis
And Eliseus sent a messenger to him, saying: Go, and wash seven times in the Jordan, and thy flesh shall recover health, and thou shalt be clean.
5:10. And Elisha sent a messenger to him, saying, “Go, and wash seven times in the Jordan, and your flesh will receive health, and you will be clean.”
5:10. And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:10: Sent a messenger - Did not come out to speak with him: he had got his orders from God, and he transmitted them to Naaman by his servant.
Wash in Jordan seven times - The waters of Jordan had no tendency to remove this disorder but God chose to make them the means by which he would convey his healing power. He who is the author of life, health, and salvation, has a right to dispense, convey, and maintain them, by whatsoever means he pleases.
4 Kings (2 Kings) 5:11
Albert Barnes: Notes on the Bible - 1834
5:10: Elisha was not deterred from personally meeting Naaman because he was a leper. He sent a messenger because Naaman had over-estimated his own importance Kg2 5:11), and needed rebuke.
And wash in Jordan - Compare the marginal references. A command is given which tests the faith of the recipient, and the miracle is not performed until such faith is openly evidenced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: sent a messenger: Mat 15:23-26
wash: Kg2 2:21, Kg2 3:16, Kg2 4:41; Joh 9:7; Co1 6:11
seven times: Lev 14:7, Lev 14:16, Lev 14:51, Lev 16:14, Lev 16:19; Num 19:4, Num 19:19; Jos 6:4, Jos 6:13-16
thy flesh: Kg2 5:14; Exo 4:6, Exo 4:7
John Gill
And Elisha sent a messenger unto him,.... Or returned an answer by Naaman's messenger; he did not go out to him, choosing to be retired, as he commonly did; and being perhaps employed in prayer for the cure; and it may be also to show his contempt of or little regard he had to worldly grandeur and honour, as well as to mortify the pride of Naaman:
saying, go and wash in Jordan seven times; so, according to the law of the cleansing the leper, he was to be sprinkled seven times, and on the seventh day his flesh was to be bathed or dipped all over in water, which is meant by washing here, Lev 14:7.
and thy flesh shall come again to thee; which was eaten and consumed by the disease on him:
and thou shalt be clean; freed from this pollution, or filthy disease, with which he was defiled; for a leper was reckoned unclean, Lev 13:3.
John Wesley
Elisha sent - Which he did, partly, to exercise Naaman's faith and obedience: partly, for the honour of his religion, that it might appear he sought not his own glory and profit, but only God's honour, and the good of men.
5:115:11: Եւ բարկացաւ Նեեման, գնաց եւ ասէ. Ես ասէի թերեւս ելցէ՛ առ իս, եւ կացցէ յաղօթս եւ կարդասցէ զանուն Տեառն Աստուծոյ իւրոյ, եւ դիցէ զձեռն իւր ՚ի վերայ տեղւոյս, եւ աւաքեսցէ զբորոտութիւնս[3809]։ [3809] Յօրինակին. Ես ասէ թերեւս ելցէ։ Այլք. Եւ կացցէ, եւ կարդասցէ։
11 Նէեմանը բարկացաւ եւ գնաց՝ ասելով. «Ես էլ կարծում էի, թէ գուցէ կը գայ, կը կանգնի ինձ մօտ, իր Տէր Աստծու անունը կը տայ, իր ձեռքը կը դնի հիւանդ տեղի վրայ եւ կը բուժի իմ բորոտութիւնը:
11 Նէեման բարկացաւ ու գնաց՝ ըսելով. «Ահա ես կը կարծէի թէ անիկա անտարակոյս իմ քովս պիտի գայ ու կայնի եւ իր Եհովա Աստուծոյն անունը պիտի կանչէ ու ձեռքը այն տեղին վրայ պիտի երերցնէ ու բորոտութիւնը բժշկէ։
Եւ բարկացաւ Նէեման, գնաց եւ ասէ. Ես ասէի, թերեւս ելցէ առ իս, եւ կացցէ եւ կարդասցէ զանուն Տեառն Աստուծոյ իւրոյ, եւ [64]դիցէ զձեռն իւր ի վերայ տեղւոյս եւ աւաքեսցէ զբորոտութիւնս:

5:11: Եւ բարկացաւ Նեեման, գնաց եւ ասէ. Ես ասէի թերեւս ելցէ՛ առ իս, եւ կացցէ յաղօթս եւ կարդասցէ զանուն Տեառն Աստուծոյ իւրոյ, եւ դիցէ զձեռն իւր ՚ի վերայ տեղւոյս, եւ աւաքեսցէ զբորոտութիւնս[3809]։
[3809] Յօրինակին. Ես ասէ թերեւս ելցէ։ Այլք. Եւ կացցէ, եւ կարդասցէ։
11 Նէեմանը բարկացաւ եւ գնաց՝ ասելով. «Ես էլ կարծում էի, թէ գուցէ կը գայ, կը կանգնի ինձ մօտ, իր Տէր Աստծու անունը կը տայ, իր ձեռքը կը դնի հիւանդ տեղի վրայ եւ կը բուժի իմ բորոտութիւնը:
11 Նէեման բարկացաւ ու գնաց՝ ըսելով. «Ահա ես կը կարծէի թէ անիկա անտարակոյս իմ քովս պիտի գայ ու կայնի եւ իր Եհովա Աստուծոյն անունը պիտի կանչէ ու ձեռքը այն տեղին վրայ պիտի երերցնէ ու բորոտութիւնը բժշկէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 И разгневался Нееман, и пошел, и сказал: вот, я думал, что он выйдет, станет и призовет имя Господа Бога своего, и возложит руку свою на то место и снимет проказу;
5:11 καὶ και and; even ἐθυμώθη θυμοω provoke; be / get angry Ναιμαν ναιμαν Naiman; Neman καὶ και and; even ἀπῆλθεν απερχομαι go off; go away καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am δὴ δη in fact ἔλεγον λεγω tell; declare ὅτι οτι since; that ἐξελεύσεται εξερχομαι come out; go out πρός προς to; toward με με me καὶ και and; even στήσεται ιστημι stand; establish καὶ και and; even ἐπικαλέσεται επικαλεω invoke; nickname ἐν εν in ὀνόματι ονομα name; notable θεοῦ θεος God αὐτοῦ αυτος he; him καὶ και and; even ἐπιθήσει επιτιθημι put on; put another τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality καὶ και and; even ἀποσυνάξει αποσυναγω the λεπρόν λεπρος leprous; leper
5:11 וַ wa וְ and יִּקְצֹ֥ף yyiqṣˌōf קצף be angry נַעֲמָ֖ן naʕᵃmˌān נַעֲמָן Naaman וַ wa וְ and יֵּלַ֑ךְ yyēlˈaḵ הלך walk וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say הִנֵּ֨ה hinnˌē הִנֵּה behold אָמַ֜רְתִּי ʔāmˈartî אמר say אֵלַ֣י׀ ʔēlˈay אֶל to יֵצֵ֣א yēṣˈē יצא go out יָצֹ֗וא yāṣˈô יצא go out וְ wᵊ וְ and עָמַד֙ ʕāmˌaḏ עמד stand וְ wᵊ וְ and קָרָא֙ qārˌā קרא call בְּ bᵊ בְּ in שֵׁם־ šēm- שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) וְ wᵊ וְ and הֵנִ֥יף hēnˌîf נוף swing יָדֹ֛ו yāḏˈô יָד hand אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place וְ wᵊ וְ and אָסַ֥ף ʔāsˌaf אסף gather הַ ha הַ the מְּצֹרָֽע׃ mmᵊṣōrˈāʕ צרע have skin-disease
5:11. iratus Naaman recedebat dicens putabam quod egrederetur ad me et stans invocaret nomen Domini Dei sui et tangeret manu sua locum leprae et curaret meNaaman was angry, and went away, saying: I thought he would have come out to me, and standing, would have invoked the name of the Lord his God, and touched with his hand the place of the leprosy, and healed me.
11. But Naaman was wroth, and went away, and said, Behold, I thought, 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 recover the leper.
5:11. And becoming angry, Naaman went away, saying: “I thought that he would have come out to me, and, standing, would have invoked the name of the Lord, his God, and that he would have touched the place of the leprosy with his hand, and so have healed me.
5:11. But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.
But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper:

5:11 И разгневался Нееман, и пошел, и сказал: вот, я думал, что он выйдет, станет и призовет имя Господа Бога своего, и возложит руку свою на то место и снимет проказу;
5:11
καὶ και and; even
ἐθυμώθη θυμοω provoke; be / get angry
Ναιμαν ναιμαν Naiman; Neman
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
ἔλεγον λεγω tell; declare
ὅτι οτι since; that
ἐξελεύσεται εξερχομαι come out; go out
πρός προς to; toward
με με me
καὶ και and; even
στήσεται ιστημι stand; establish
καὶ και and; even
ἐπικαλέσεται επικαλεω invoke; nickname
ἐν εν in
ὀνόματι ονομα name; notable
θεοῦ θεος God
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
καὶ και and; even
ἀποσυνάξει αποσυναγω the
λεπρόν λεπρος leprous; leper
5:11
וַ wa וְ and
יִּקְצֹ֥ף yyiqṣˌōf קצף be angry
נַעֲמָ֖ן naʕᵃmˌān נַעֲמָן Naaman
וַ wa וְ and
יֵּלַ֑ךְ yyēlˈaḵ הלך walk
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
הִנֵּ֨ה hinnˌē הִנֵּה behold
אָמַ֜רְתִּי ʔāmˈartî אמר say
אֵלַ֣י׀ ʔēlˈay אֶל to
יֵצֵ֣א yēṣˈē יצא go out
יָצֹ֗וא yāṣˈô יצא go out
וְ wᵊ וְ and
עָמַד֙ ʕāmˌaḏ עמד stand
וְ wᵊ וְ and
קָרָא֙ qārˌā קרא call
בְּ bᵊ בְּ in
שֵׁם־ šēm- שֵׁם name
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
וְ wᵊ וְ and
הֵנִ֥יף hēnˌîf נוף swing
יָדֹ֛ו yāḏˈô יָד hand
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
וְ wᵊ וְ and
אָסַ֥ף ʔāsˌaf אסף gather
הַ ha הַ the
מְּצֹרָֽע׃ mmᵊṣōrˈāʕ צרע have skin-disease
5:11. iratus Naaman recedebat dicens putabam quod egrederetur ad me et stans invocaret nomen Domini Dei sui et tangeret manu sua locum leprae et curaret me
Naaman was angry, and went away, saying: I thought he would have come out to me, and standing, would have invoked the name of the Lord his God, and touched with his hand the place of the leprosy, and healed me.
5:11. And becoming angry, Naaman went away, saying: “I thought that he would have come out to me, and, standing, would have invoked the name of the Lord, his God, and that he would have touched the place of the leprosy with his hand, and so have healed me.
5:11. But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-14: Разгневанный мнимым невниманием к себе пророка Нееман высказывает распространенный на древнем и новом востоке взгляд народный, что для излечения от болезни необходимо, кроме призывания Бога, еще возложение руки целителя на больное место (ст. 11). Сирийские реки Авана (по др. чтению в Кеri, Амана) и Фарфар (евр. Парпар), по общему мнению, вытекали из Анталивана и орошали Дамаск. Первую отождествляют с нынешней Нахр-Барада, древним Chrysorrhoas (Onomast. 7); вторую - с нахр-ел-Авадж к югу от Дамаска (Onomast. 923). См. Bädecker. Palastina u. Syrien. A. 7; s. 334. Послушание пророку со стороны Неемана (ст. 14) было вознаграждено точным исполнением слова пророка (ст. 10), исцелением и как бы полным обновлением Неемана.
Adam Clarke: Commentary on the Bible - 1831
5:11: Naaman was wroth - And why? Because the prophet treated him without ceremony; and because he appointed him an expenseless and simple mode of cure.
Behold, I thought - God's ways are not as our ways; he appoints that mode of cure which he knows to be best. Naaman expected to be treated with great ceremony; and instead of humbling himself before the Lord's prophet, he expected the prophet of the Lord to humble himself before him! Behold I thought; - and what did he think? Hear his words, for they are all very emphatic: -
1. "I thought, He will surely come Out to Me. He will never make his servant the medium of communication between Me and himself.
2. And stand - present himself before me, and stand as a servant to hear the orders of his God.
3. And call on the name of Jehovah his God; so that both his God and himself shall appear to do me service and honor.
4. And strike his hand over the place; for can it be supposed that any healing virtue can be conveyed without contact? Had he done these things, then the leper might have been recovered."
4 Kings (2 Kings) 5:12
Albert Barnes: Notes on the Bible - 1834
5:11: He will surely come out to me - In the East a code of unwritten laws prescribes exactly how visits are to be paid, and how visitors are to be received, according to the worldly rank of the parties (compare Kg2 5:21). No doubt, according to such a code, Elisha should have gone out to meet Naaman at the door of his house.
And call on the name of the Lord his God - literally, "of Yahweh his God." Naaman is aware that Yahweh is the God of Elisha. Compare the occurrence of the name of Yahweh on the "Moabite Stone" (Kg2 3:4 note).
Strike - Better, as in the margin, "pass the fingers up and down the place" at a short distance. It seems implied that the leprosy was partial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: Naaman: Pro 13:10; Mat 8:8, Mat 15:27; Luk 14:11
went away: Pro 1:32; Mat 19:22; Joh 6:66-69, Joh 13:20; Heb 12:25
Behold: Pro 3:7; Isa 55:8, Isa 55:9; Joh 4:48; Co1 1:21-25, Co1 2:14-16, Co1 3:18-20
I thought: etc. Heb. I said, etc. or, I said with myself, He will surely come out, etc. strike. Heb. move up and down.
Geneva 1599
But Naaman was (f) wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.
(f) Man's reason murmurs when it considers only the signs and outward things, and has no regard for the word of God, which is contained there.
John Gill
But Naaman was wroth with him,.... On more accounts than one:
and went away; not to Jordan, but from the prophet's house, with an intention to return to his own country:
behold, I thought, he will surely come out to me this he said within himself, making no doubt of it but that he would show him so much respect and civility as to come out of his house to him, and converse with him, or invite him into it and not doing this was one thing made him wroth: and stand; he supposed that he would not only come out, but stand before him, as inferiors before their superiors in reverence, but instead of that he remained sitting within doors:
and call on the name of the Lord his God: he expected, that as he was a prophet of the Lord, that he would have prayed to him for the cure of him:
and strike his hand over the place; wave his hand to and fro, as the word signifies, over the place of the leprosy, as the Targum, over the place affected with it; or towards the place where he worshipped the Lord, as Ben Gersom, toward the temple at Jerusalem; or towards Jordan, the place where he bid him go and wash, as Abarbinel; but the first sense seems best: "and recover the leper"; meaning himself, heal him by the use of such means and rites.
John Wesley
Was wroth - Supposing himself despised by the prophet.
Robert Jamieson, A. R. Fausset and David Brown
strike his hand over the place--that is, wave it over the diseased parts of his body. It was anciently, and still continues to be, a very prevalent superstition in the East that the hand of a king, or person of great reputed sanctity, touching, or waved over a sore, will heal it.
5:125:12: Ո՞չ լաւ իցեն Նաբանա եւ Փարփարա գե՛տք Դամասկոսի քան զամենայն ջուրս Իսրայէլի. եւ ընդէ՞ր ո՛չ երթայց եւ լուացայց ՚ի նոսա, եւ սրբեցայց. եւ դարձաւ եւ գնաց սրտմտութեամբ[3810]։ [3810] Յօրինակին. Քան զամենայն ջուր Իսրայէլի։
12 Մի՞թէ Դամասկոսի Նաբանա եւ Փարփարա գետերը Իսրայէլի բոլոր ջրերից աւելի լաւ չեն, ինչո՞ւ չերթամ, չլուացուեմ դրանց մէջ եւ մաքրուեմ»: Եւ վերադառնալով՝ գնաց զայրացած:
12 Դամասկոսի Աբանա ու Փարփար գետերը Իսրայէլի բոլոր ջուրերէն աղէկ չե՞ն. միթէ չե՞մ կրնար անոնց մէջ լուացուիլ ու մաքրուիլ»։ Եւ դարձաւ բարկութիւնով գնաց։
Ո՞չ լաւ իցեն Աբանա եւ Փարփարա գետք Դամասկոսի քան զամենայն ջուրս Իսրայելի. եւ ընդէ՞ր ոչ երթայց եւ լուացայց ի նոսա եւ սրբեցայց. եւ դարձաւ եւ գնաց սրտմտութեամբ:

5:12: Ո՞չ լաւ իցեն Նաբանա եւ Փարփարա գե՛տք Դամասկոսի քան զամենայն ջուրս Իսրայէլի. եւ ընդէ՞ր ո՛չ երթայց եւ լուացայց ՚ի նոսա, եւ սրբեցայց. եւ դարձաւ եւ գնաց սրտմտութեամբ[3810]։
[3810] Յօրինակին. Քան զամենայն ջուր Իսրայէլի։
12 Մի՞թէ Դամասկոսի Նաբանա եւ Փարփարա գետերը Իսրայէլի բոլոր ջրերից աւելի լաւ չեն, ինչո՞ւ չերթամ, չլուացուեմ դրանց մէջ եւ մաքրուեմ»: Եւ վերադառնալով՝ գնաց զայրացած:
12 Դամասկոսի Աբանա ու Փարփար գետերը Իսրայէլի բոլոր ջուրերէն աղէկ չե՞ն. միթէ չե՞մ կրնար անոնց մէջ լուացուիլ ու մաքրուիլ»։ Եւ դարձաւ բարկութիւնով գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 разве Авана и Фарфар, реки Дамасские, не лучше всех вод Израильских? разве я не мог бы омыться в них и очиститься? И оборотился и удалился в гневе.
5:12 οὐχὶ ουχι not; not actually ἀγαθὸς αγαθος good Αβανα αβανα and; even Φαρφαρ φαρφαρ river Δαμασκοῦ δαμασκος Damaskos; Thamaskos ὑπὲρ υπερ over; for Ιορδάνην ιορδανης Iordanēs; Iorthanis καὶ και and; even πάντα πας all; every τὰ ο the ὕδατα υδωρ water Ισραηλ ισραηλ.1 Israel οὐχὶ ουχι not; not actually πορευθεὶς πορευομαι travel; go λούσομαι λουω bathe ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even καθαρισθήσομαι καθαριζω cleanse καὶ και and; even ἐξέκλινεν εκκλινω deviate; avoid καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἐν εν in θυμῷ θυμος provocation; temper
5:12 הֲ hᵃ הֲ [interrogative] לֹ֡א lˈō לֹא not טֹוב֩ ṭôv טֹוב good אֲמָנָ֨האבנה *ʔᵃmānˌā אֲמָנָה Amana וּ û וְ and פַרְפַּ֜ר farpˈar פַּרְפַּר Pharpar נַהֲרֹ֣ות nahᵃrˈôṯ נָהָר stream דַּמֶּ֗שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole מֵימֵ֣י mêmˈê מַיִם water יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֲ hᵃ הֲ [interrogative] לֹֽא־ lˈō- לֹא not אֶרְחַ֥ץ ʔerḥˌaṣ רחץ wash בָּהֶ֖ם bāhˌem בְּ in וְ wᵊ וְ and טָהָ֑רְתִּי ṭāhˈārᵊttî טהר be clean וַ wa וְ and יִּ֖פֶן yyˌifen פנה turn וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk בְּ bᵊ בְּ in חֵמָֽה׃ ḥēmˈā חֵמָה heat
5:12. numquid non meliores sunt Abana et Pharphar fluvii Damasci omnibus aquis Israhel ut laver in eis et munder cum ergo vertisset se et abiret indignansAre not the Abana, and the Pharphar, rivers of Damascus, better than all the waters of Israel, that I may wash in them, and be made clean? So as he turned, and was going away with indignation,
12. Are not Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.
5:12. Are not the Abana and the Pharpar, the rivers of Damascus, better than all the waters of Israel, so that I might wash in them and be cleansed?” But then, after he had turned himself away and was leaving with indignation,
5:12. [Are] not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.
Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage:

5:12 разве Авана и Фарфар, реки Дамасские, не лучше всех вод Израильских? разве я не мог бы омыться в них и очиститься? И оборотился и удалился в гневе.
5:12
οὐχὶ ουχι not; not actually
ἀγαθὸς αγαθος good
Αβανα αβανα and; even
Φαρφαρ φαρφαρ river
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
ὑπὲρ υπερ over; for
Ιορδάνην ιορδανης Iordanēs; Iorthanis
καὶ και and; even
πάντα πας all; every
τὰ ο the
ὕδατα υδωρ water
Ισραηλ ισραηλ.1 Israel
οὐχὶ ουχι not; not actually
πορευθεὶς πορευομαι travel; go
λούσομαι λουω bathe
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
καθαρισθήσομαι καθαριζω cleanse
καὶ και and; even
ἐξέκλινεν εκκλινω deviate; avoid
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ἐν εν in
θυμῷ θυμος provocation; temper
5:12
הֲ hᵃ הֲ [interrogative]
לֹ֡א lˈō לֹא not
טֹוב֩ ṭôv טֹוב good
אֲמָנָ֨האבנה
*ʔᵃmānˌā אֲמָנָה Amana
וּ û וְ and
פַרְפַּ֜ר farpˈar פַּרְפַּר Pharpar
נַהֲרֹ֣ות nahᵃrˈôṯ נָהָר stream
דַּמֶּ֗שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
מֵימֵ֣י mêmˈê מַיִם water
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֲ hᵃ הֲ [interrogative]
לֹֽא־ lˈō- לֹא not
אֶרְחַ֥ץ ʔerḥˌaṣ רחץ wash
בָּהֶ֖ם bāhˌem בְּ in
וְ wᵊ וְ and
טָהָ֑רְתִּי ṭāhˈārᵊttî טהר be clean
וַ wa וְ and
יִּ֖פֶן yyˌifen פנה turn
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
בְּ bᵊ בְּ in
חֵמָֽה׃ ḥēmˈā חֵמָה heat
5:12. numquid non meliores sunt Abana et Pharphar fluvii Damasci omnibus aquis Israhel ut laver in eis et munder cum ergo vertisset se et abiret indignans
Are not the Abana, and the Pharphar, rivers of Damascus, better than all the waters of Israel, that I may wash in them, and be made clean? So as he turned, and was going away with indignation,
5:12. Are not the Abana and the Pharpar, the rivers of Damascus, better than all the waters of Israel, so that I might wash in them and be cleansed?” But then, after he had turned himself away and was leaving with indignation,
5:12. [Are] not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage.
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Adam Clarke: Commentary on the Bible - 1831
5:12: Are not Abana and Pharpar - At present these rivers do not exist by these names; and where they are we know not; nor whether they were the Orontes and Chrysorroes. Mr. Maundrell, who traveled over all this ground, could find no vestige of the names Abana and Pharpar. The river Barrady he accurately describes: it has its source in Antilibanus; and, after having plentifully watered the city of Damascus and the gardens, dividing into three branches, (one of which goes through the city, and the two others are distributed among the gardens), it is lost in the marshy country about five or six leagues from Damascus. Two of these branches were doubtless called in the time of Elisha Abana, or Amana, as many copies have it; and Pharpar. And in the time in which the Arabic version was made, one of these branches were called Barda and Toura, for these are the names by which this version translates those of the text.
May I not wash in them, and be clean? - No, for God has directed thee to Jordan! and by its waters, or none, shalt thou be cleansed. Abana and Pharpar may be as good as Jordan; and in respect to thy cleansing, the simple difference is, God will convey his influence by the latter, and not by the former.
There is often contention among the people of Bengal and other places, concerning the superior efficacy of rivers; though the Ganges bears the bell in Bengal, as the Thames does in England, and the Nile in Egypt.
4 Kings (2 Kings) 5:13
Albert Barnes: Notes on the Bible - 1834
5:12: The Abana is the Barada, or true river of Damascus, which, rising in the anti-Libanus, flows westward from its foot and forms the oasis within which Damascus is placed. The Pharpar is usually identified with the Awaaj.
Naaman thinks that, if washing is to cure him, his own rivers may serve the purpose. Their water was brighter, clearer, and colder than that of Jordan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: Abana and Pharpar: or, Amana, This river is evidently the Barrada, or Barda, as the Arabic renders, the Chrysorrhoas of the Greeks, which taking its rise in Antilibanus, runs eastward towards Damascus, where it is divided into three streams, one of which passes through the city, and the other two through the gardens; which reuniting at the east of the city, forms a lake about five or six leagues to the south-east, called Behairat el Marj, or, Lake of the Meadow. Pharpar was probably one of the branches.
better: Kg2 5:17, Kg2 2:8, Kg2 2:14; Jos 3:15-17; Eze 47:1-8; Zac 13:1, Zac 14:8; Mar 1:9
John Gill
Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel?.... Abana is, in the marginal reading, called Amana, and so the Targum; perhaps from the Mount Amana, from whence it sprung, a mountain in Syria (g), mentioned with Lebanon, Song 4:8. This river is thought to be the Chrysorrhoas of Pliny (h), and other writers; there are no traces of its name, or of the following, to be met with now; the only river by Damascus is called Barrady, which supplies Damascus and its gardens, and makes them so fruitful and pleasant as they be; it pours down from the mountains, as Mr. Maundrell (i) describes it, and is divided into three streams, of which the middlemost and biggest runs directly to Damascus, through a large field, called the field of Damascus; and the other two are drawn round, the one to the right hand, and the other to the left, on the borders of the gardens. Pharpar is thought (k) to be the river Orontes, which runs close to the walls of Antioch, and courses through its large and spacious plain, being numbered among the rivers of Syria; it takes its rise from Lebanon, and, sliding through the said plain, falls into the Syrian sea. Benjamin of Tudela (l) speaks of these rivers under their Scripture names; Abana or Amana as he says, passes through the city and supplies the houses of great men with water through wooden pipes; and Pharpar is without the city and runs among the gardens and orchards, and waters them. Farfar is also the name of a river in Italy (m):
may I not wash in them, and be clean? as well as in Jordan; or rather, since they are better waters, and so not have been at this trouble and expense to come hither; or have I not washed in them every day? I have, and am I clean? I am not; which is the sense the several Jewish writers give (n):
so he turned, and went away in a rage; in a great passion, swearing and cursing perhaps, ordering his chariot driver to turn and be gone at once.
(g) Tacit. Annal. l. 2. c. 83. (h) Nat. Hist. l. 5. c. 18. (i) Journey from Aleppo, p. 122, 123. (k) Cartwright's Preacher's Travels, p. 7, 8. Hiller. Onomast. Sacr. p. 908. (l) Itinerar. p. 55. (m) Servius in Virgil. Aeneid. l. 7. p. 1243. (n) Ben Gersom in loc. & R. Joseph Kimchi, & R. Jonah in Ben Melech in. loc.
John Wesley
Are not, &c. - Is there not as great a virtue in them to this purpose? But he should have considered, that the cure was not to be wrought by the water, but by the power of God.
Robert Jamieson, A. R. Fausset and David Brown
Abana and Pharpar--the Barrady and one of its five tributaries--uncertain which. The waters of Damascus are still highly extolled by their inhabitants for their purity and coldness.
5:135:13: Եւ մատեա՛ն ծառայք նորա եւ խօսեցան ընդ նմա, եւ ասեն ցնա. Հա՛յր, եթէ մեծ ինչ բան խօսեցեալ էր ընդ քեզ մարգարէին, ո՞չ ապաքէն պա՛րտ էր առնել. թող թէ զի ասաց. Լուացի՛ր եւ սրբեսցիս[3811]։ [3811] Ոմանք. Ընդ քեզ մարգարէն... թող թէ ասաց։
13 Նրան մօտեցան ծառաներն ու ասացին. «Հա՛յր, եթէ մարգարէն դժուար բան խնդրէր, չպէ՞տք է կատարէիր: Նա միայն ասաց՝ “Լուացուի՛ր ու կը մաքրուես”»:
13 Իսկ անոր ծառաները մօտեցան ու անոր խօսեցան՝ ըսելով. «Ո՛վ հայր, եթէ մարգարէն քեզի մեծ բան մը ըսէր՝ պիտի չընէի՞ր. ո՞ւր մնաց որ անիկա քեզի ‘Լուացուէ ու պիտի մաքրուիս’, ըսաւ»։
Եւ մատեան ծառայք նորա եւ խօսեցան ընդ նմա, եւ ասեն ցնա. Հայր, եթէ մեծ ինչ բան խօսեցեալ էր ընդ քեզ մարգարէին, ո՞չ ապաքէն պարտ էր առնել. թող թէ զի ասաց` Լուացիր եւ սրբեսցիս:

5:13: Եւ մատեա՛ն ծառայք նորա եւ խօսեցան ընդ նմա, եւ ասեն ցնա. Հա՛յր, եթէ մեծ ինչ բան խօսեցեալ էր ընդ քեզ մարգարէին, ո՞չ ապաքէն պա՛րտ էր առնել. թող թէ զի ասաց. Լուացի՛ր եւ սրբեսցիս[3811]։
[3811] Ոմանք. Ընդ քեզ մարգարէն... թող թէ ասաց։
13 Նրան մօտեցան ծառաներն ու ասացին. «Հա՛յր, եթէ մարգարէն դժուար բան խնդրէր, չպէ՞տք է կատարէիր: Նա միայն ասաց՝ “Լուացուի՛ր ու կը մաքրուես”»:
13 Իսկ անոր ծառաները մօտեցան ու անոր խօսեցան՝ ըսելով. «Ո՛վ հայր, եթէ մարգարէն քեզի մեծ բան մը ըսէր՝ պիտի չընէի՞ր. ո՞ւր մնաց որ անիկա քեզի ‘Լուացուէ ու պիտի մաքրուիս’, ըսաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 И подошли рабы его и говорили ему, и сказали: отец мой, {если бы} что-нибудь важное сказал тебе пророк, то не сделал ли бы ты? а тем более, когда он сказал тебе только: >.
5:13 καὶ και and; even ἤγγισαν εγγιζω get close; near οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him καὶ και and; even ἐλάλησαν λαλεω talk; speak πρὸς προς to; toward αὐτόν αυτος he; him μέγαν μεγας great; loud λόγον λογος word; log ἐλάλησεν λαλεω talk; speak ὁ ο the προφήτης προφητης prophet πρὸς προς to; toward σέ σε.1 you οὐχὶ ουχι not; not actually ποιήσεις ποιεω do; make καὶ και and; even ὅτι οτι since; that εἶπεν επω say; speak πρὸς προς to; toward σέ σε.1 you λοῦσαι λουω bathe καὶ και and; even καθαρίσθητι καθαριζω cleanse
5:13 וַ wa וְ and יִּגְּשׁ֣וּ yyiggᵊšˈû נגשׁ approach עֲבָדָיו֮ ʕᵃvāḏāʸw עֶבֶד servant וַ wa וְ and יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak אֵלָיו֒ ʔēlāʸw אֶל to וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say אָבִי֙ ʔāvˌî אָב father דָּבָ֣ר dāvˈār דָּבָר word גָּדֹ֗ול gāḏˈôl גָּדֹול great הַ ha הַ the נָּבִ֛יא nnāvˈî נָבִיא prophet דִּבֶּ֥ר dibbˌer דבר speak אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not תַעֲשֶׂ֑ה ṯaʕᵃśˈeh עשׂה make וְ wᵊ וְ and אַ֛ף ʔˈaf אַף even כִּֽי־ kˈî- כִּי that אָמַ֥ר ʔāmˌar אמר say אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to רְחַ֥ץ rᵊḥˌaṣ רחץ wash וּ û וְ and טְהָֽר׃ ṭᵊhˈār טהר be clean
5:13. accesserunt ad eum servi sui et locuti sunt ei pater si rem grandem dixisset tibi propheta certe facere debueras quanto magis quia nunc dixit tibi lavare et mundaberisHis servants came to him, and said to him: Father, if the prophet had bid thee do some great thing, surely thou shouldst have done it: how much rather what he now hath said to thee: Wash, and thou shalt be clean?
13. And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean?
5:13. his servants approached him, and they said to him: “If the prophet had told you, father, to do something great, certainly you ought to have done it. How much more so, now that he has said to you: ‘Wash, and you will be clean?’ ”
5:13. And his servants came near, and spake unto him, and said, My father, [if] the prophet had bid thee [do some] great thing, wouldest thou not have done [it]? how much rather then, when he saith to thee, Wash, and be clean?
And his servants came near, and spake unto him, and said, My father, [if] the prophet had bid thee [do some] great thing, wouldest thou not have done [it]? how much rather then, when he saith to thee, Wash, and be clean:

5:13 И подошли рабы его и говорили ему, и сказали: отец мой, {если бы} что-нибудь важное сказал тебе пророк, то не сделал ли бы ты? а тем более, когда он сказал тебе только: <<омойся, и будешь чист>>.
5:13
καὶ και and; even
ἤγγισαν εγγιζω get close; near
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
μέγαν μεγας great; loud
λόγον λογος word; log
ἐλάλησεν λαλεω talk; speak
ο the
προφήτης προφητης prophet
πρὸς προς to; toward
σέ σε.1 you
οὐχὶ ουχι not; not actually
ποιήσεις ποιεω do; make
καὶ και and; even
ὅτι οτι since; that
εἶπεν επω say; speak
πρὸς προς to; toward
σέ σε.1 you
λοῦσαι λουω bathe
καὶ και and; even
καθαρίσθητι καθαριζω cleanse
5:13
וַ wa וְ and
יִּגְּשׁ֣וּ yyiggᵊšˈû נגשׁ approach
עֲבָדָיו֮ ʕᵃvāḏāʸw עֶבֶד servant
וַ wa וְ and
יְדַבְּר֣וּ yᵊḏabbᵊrˈû דבר speak
אֵלָיו֒ ʔēlāʸw אֶל to
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
אָבִי֙ ʔāvˌî אָב father
דָּבָ֣ר dāvˈār דָּבָר word
גָּדֹ֗ול gāḏˈôl גָּדֹול great
הַ ha הַ the
נָּבִ֛יא nnāvˈî נָבִיא prophet
דִּבֶּ֥ר dibbˌer דבר speak
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
תַעֲשֶׂ֑ה ṯaʕᵃśˈeh עשׂה make
וְ wᵊ וְ and
אַ֛ף ʔˈaf אַף even
כִּֽי־ kˈî- כִּי that
אָמַ֥ר ʔāmˌar אמר say
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
רְחַ֥ץ rᵊḥˌaṣ רחץ wash
וּ û וְ and
טְהָֽר׃ ṭᵊhˈār טהר be clean
5:13. accesserunt ad eum servi sui et locuti sunt ei pater si rem grandem dixisset tibi propheta certe facere debueras quanto magis quia nunc dixit tibi lavare et mundaberis
His servants came to him, and said to him: Father, if the prophet had bid thee do some great thing, surely thou shouldst have done it: how much rather what he now hath said to thee: Wash, and thou shalt be clean?
5:13. his servants approached him, and they said to him: “If the prophet had told you, father, to do something great, certainly you ought to have done it. How much more so, now that he has said to you: ‘Wash, and you will be clean?’ ”
5:13. And his servants came near, and spake unto him, and said, My father, [if] the prophet had bid thee [do some] great thing, wouldest thou not have done [it]? how much rather then, when he saith to thee, Wash, and be clean?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:13: My father - A title of the highest respect and affection.
Had bid thee do some great thing - If the prophet had appointed thee to do something very difficult in itself, and very expensive to thee, wouldst thou not have done it? With much greater reason shouldst thou do what will occupy little time, be no expense, and is easy to be performed.
4 Kings (2 Kings) 5:14
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: his servants: Kg2 5:3; Sa1 25:14-17; Kg1 20:23, Kg1 20:31; Job 32:8, Job 32:9; Jer 38:7-10
My father: Kg2 2:12, Kg2 6:21, Kg2 13:14; Gen 41:43; Mal 1:6; Mat 23:9; Co1 4:15
how much rather: Co1 1:21, Co1 1:27
Wash: Kg2 5:10; Psa 51:2, Psa 51:7; Isa 1:16; Joh 13:8; Act 22:16; Eph 5:26, Eph 5:27; Tit 3:5; Heb 10:22; Pe1 3:21; Rev 7:14
Geneva 1599
And his servants came near, and spake unto him, and said, (g) My father, [if] the prophet had bid thee [do some] great thing, wouldest thou not have done [it]? how much rather then, when he saith to thee, Wash, and be clean?
(g) This declares that servants should reverence and love their masters as children their fathers, and likewise masters toward their servants, must be affectioned as toward their children.
John Gill
And his servant came near, and spake unto him, and said, my father,.... Or my lord, as the Targum; this being not a familiar and affectionate expression, but a term of honour, reverence, and submission:
if the prophet had bid thee do some great thing, wouldest thou not have done it? something that was hard and difficult to done, or painful to bear, to go through some severe operation, or disagreeable course of physic:
how much rather then when he saith to thee, wash, and be clean? which is so easy to be done; though Abarbinel observes it may be interpreted, the prophet has bid thee do a great thing, and which is wonderful; for though he has said, wash and be clean, consider it a great thing, and which is a wonderful mystery, and therefore do not despise his cure.
John Wesley
My father - Or, our father. So they call him, to shew their reverence and affection to him.
5:145:14: Եւ էջ Նեեման՝ եւ մկրտեցաւ ՚ի Յորդանան եւթն անգամ ըստ բանին Եղիսէի. եւ դարձա՛ւ մարմին նորա իբրեւ զմարմին մանկան մատաղոյ՝ եւ սրբեցաւ։
14 Նէեմանն իջաւ ու եօթն անգամ թաթախուեց Յորդանան գետի մէջ, ինչպէս Եղիսէէն էր ասել, եւ նրա մարմինը դարձաւ մատղաշ երեխայի մարմնի նման. նա մաքրուեց:
14 Այն ատեն անիկա իջաւ ու Աստուծոյ մարդուն խօսքին համեմատ եօթը անգամ Յորդանանի մէջ լուացուեցաւ ու անոր մարմինը պզտիկ տղու մը մարմնին պէս եղաւ ու մաքրուեցաւ։
Եւ էջ Նէեման եւ մկրտեցաւ ի Յորդանան եւթն անգամ ըստ [65]բանին Եղիսէի``. եւ դարձաւ մարմին նորա իբրեւ զմարմին մանկան մատաղոյ եւ սրբեցաւ:

5:14: Եւ էջ Նեեման՝ եւ մկրտեցաւ ՚ի Յորդանան եւթն անգամ ըստ բանին Եղիսէի. եւ դարձա՛ւ մարմին նորա իբրեւ զմարմին մանկան մատաղոյ՝ եւ սրբեցաւ։
14 Նէեմանն իջաւ ու եօթն անգամ թաթախուեց Յորդանան գետի մէջ, ինչպէս Եղիսէէն էր ասել, եւ նրա մարմինը դարձաւ մատղաշ երեխայի մարմնի նման. նա մաքրուեց:
14 Այն ատեն անիկա իջաւ ու Աստուծոյ մարդուն խօսքին համեմատ եօթը անգամ Յորդանանի մէջ լուացուեցաւ ու անոր մարմինը պզտիկ տղու մը մարմնին պէս եղաւ ու մաքրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 И пошел он и окунулся в Иордане семь раз, по слову человека Божия, и обновилось тело его, как тело малого ребенка, и очистился.
5:14 καὶ και and; even κατέβη καταβαινω step down; descend Ναιμαν ναιμαν Naiman; Neman καὶ και and; even ἐβαπτίσατο βαπτιζω immerse; baptize ἐν εν in τῷ ο the Ιορδάνῃ ιορδανης Iordanēs; Iorthanis ἑπτάκι επτακι down; by τὸ ο the ῥῆμα ρημα statement; phrase Ελισαιε ελισαιε and; even ἐπέστρεψεν επιστρεφω turn around; return ἡ ο the σὰρξ σαρξ flesh αὐτοῦ αυτος he; him ὡς ως.1 as; how σὰρξ σαρξ flesh παιδαρίου παιδαριον little boy μικροῦ μικρος little; small καὶ και and; even ἐκαθαρίσθη καθαριζω cleanse
5:14 וַ wa וְ and יֵּ֗רֶד yyˈēreḏ ירד descend וַ wa וְ and יִּטְבֹּ֤ל yyiṭbˈōl טבל dip בַּ ba בְּ in † הַ the יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan שֶׁ֣בַע šˈevaʕ שֶׁבַע seven פְּעָמִ֔ים pᵊʕāmˈîm פַּעַם foot כִּ ki כְּ as דְבַ֖ר ḏᵊvˌar דָּבָר word אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יָּ֣שָׁב yyˈāšov שׁוב return בְּשָׂרֹ֗ו bᵊśārˈô בָּשָׂר flesh כִּ ki כְּ as בְשַׂ֛ר vᵊśˈar בָּשָׂר flesh נַ֥עַר nˌaʕar נַעַר boy קָטֹ֖ן qāṭˌōn קָטֹן small וַ wa וְ and יִּטְהָֽר׃ yyiṭhˈār טהר be clean
5:14. descendit et lavit in Iordane septies iuxta sermonem viri Dei et restituta est caro eius sicut caro pueri parvuli et mundatus estThen he went down, and washed in the Jordan seven times, according to the word of the man of God; and his flesh was restored, like the flesh of a little child: and he was made clean.
14. Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.
5:14. So he descended and washed in the Jordan seven times, in accord with the word of the man of God. And his flesh was restored, like the flesh of a little child. And he was made clean.
5:14. Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.
Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean:

5:14 И пошел он и окунулся в Иордане семь раз, по слову человека Божия, и обновилось тело его, как тело малого ребенка, и очистился.
5:14
καὶ και and; even
κατέβη καταβαινω step down; descend
Ναιμαν ναιμαν Naiman; Neman
καὶ και and; even
ἐβαπτίσατο βαπτιζω immerse; baptize
ἐν εν in
τῷ ο the
Ιορδάνῃ ιορδανης Iordanēs; Iorthanis
ἑπτάκι επτακι down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
Ελισαιε ελισαιε and; even
ἐπέστρεψεν επιστρεφω turn around; return
ο the
σὰρξ σαρξ flesh
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
σὰρξ σαρξ flesh
παιδαρίου παιδαριον little boy
μικροῦ μικρος little; small
καὶ και and; even
ἐκαθαρίσθη καθαριζω cleanse
5:14
וַ wa וְ and
יֵּ֗רֶד yyˈēreḏ ירד descend
וַ wa וְ and
יִּטְבֹּ֤ל yyiṭbˈōl טבל dip
בַּ ba בְּ in
הַ the
יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
פְּעָמִ֔ים pᵊʕāmˈîm פַּעַם foot
כִּ ki כְּ as
דְבַ֖ר ḏᵊvˌar דָּבָר word
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יָּ֣שָׁב yyˈāšov שׁוב return
בְּשָׂרֹ֗ו bᵊśārˈô בָּשָׂר flesh
כִּ ki כְּ as
בְשַׂ֛ר vᵊśˈar בָּשָׂר flesh
נַ֥עַר nˌaʕar נַעַר boy
קָטֹ֖ן qāṭˌōn קָטֹן small
וַ wa וְ and
יִּטְהָֽר׃ yyiṭhˈār טהר be clean
5:14. descendit et lavit in Iordane septies iuxta sermonem viri Dei et restituta est caro eius sicut caro pueri parvuli et mundatus est
Then he went down, and washed in the Jordan seven times, according to the word of the man of God; and his flesh was restored, like the flesh of a little child: and he was made clean.
5:14. So he descended and washed in the Jordan seven times, in accord with the word of the man of God. And his flesh was restored, like the flesh of a little child. And he was made clean.
5:14. Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean.
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Adam Clarke: Commentary on the Bible - 1831
5:14: Then went he down - He felt the force of this reasoning, and made a trial, probably expecting little success.
Like unto the flesh of a little child - The loathsome scurf was now entirely removed; his flesh assumed the appearance and health of youth; and the whole mass of his blood, and other juices, became purified, refined, and exalted! How mighty is God! What great things can he do by the simplest and feeblest of means!
4 Kings (2 Kings) 5:15
Albert Barnes: Notes on the Bible - 1834
5:14: Seven times - Compare Kg1 18:43. In both cases a somewhat severe trial was made of the individual's faith. Compare the seven compassings of Jericho, and the sudden fall of the walls jos 6:3-20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: went he down: Job 31:13; Pro 9:9, Pro 25:11, Pro 25:12; Eze 47:1-9; Zac 13:1, Zac 14:8
according to: Ch2 20:20; Joh 2:5; Heb 11:7, Heb 11:8
his flesh: Kg2 5:10; Job 33:25
and he was clean: Luk 4:27, Luk 5:13; Tit 2:14
John Gill
Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God,.... He listened to the reasoning of his servant, and his passion subsided, and did as the prophet ordered him:
and his flesh came again like unto the flesh of a little child; clear and fresh, soft and tender as an infant, quite new flesh:
and he was clean; from the leprosy, and all the filthy symptoms of it.
Robert Jamieson, A. R. Fausset and David Brown
Then went he down, and dipped himself seven times in Jordan--Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was cured. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant [KEIL].
5:155:15: Եւ դարձաւ առ Եղիսեէ, ինքն եւ ամենայն բանակն իւր, եւ եկն եկաց առաջի նորա՝ եւ ասէ. Ահա գիտացի թէ ո՛չ գոյ Աստուած յամենայն երկրի՝ բայց միայն ՚ի մէջ Իսրայէլի. եւ արդ՝ ա՛ռ օրհնութիւն ՚ի ծառայէ քումմէ։
15 Դրանից յետոյ նա իր ամբողջ բանակով վերադարձաւ Եղիսէէի մօտ ու կանգնելով նրա առջեւ՝ ասաց. «Հիմա համոզուեցի, որ չկայ Աստուած ամբողջ աշխարհում, այլ միայն՝ Իսրայէլում: Արդ, ընծա՛յ ընդունիր քո ծառայից»:
15 Անիկա իր բոլոր բանակովը Աստուծոյ մարդուն դարձաւ ու գնաց անոր առջեւ կեցաւ ու ըսաւ. «Ահա հիմա գիտցայ թէ ոեւէ երկրի վրայ Աստուած չկայ, բայց միայն Իսրայէլի մէջ. ուստի հիմա, կ’աղաչեմ, քու ծառայէդ ընծայ* մը ընդունէ»։
Եւ դարձաւ առ [66]Եղիսէ ինքն եւ ամենայն բանակն իւր, եւ եկն եկաց առաջի նորա եւ ասէ. Ահա գիտացի թէ ոչ գոյ Աստուած յամենայն երկրի բայց միայն ի մէջ Իսրայելի. եւ արդ ա՛ռ օրհնութիւն ի ծառայէ քումմէ:

5:15: Եւ դարձաւ առ Եղիսեէ, ինքն եւ ամենայն բանակն իւր, եւ եկն եկաց առաջի նորա՝ եւ ասէ. Ահա գիտացի թէ ո՛չ գոյ Աստուած յամենայն երկրի՝ բայց միայն ՚ի մէջ Իսրայէլի. եւ արդ՝ ա՛ռ օրհնութիւն ՚ի ծառայէ քումմէ։
15 Դրանից յետոյ նա իր ամբողջ բանակով վերադարձաւ Եղիսէէի մօտ ու կանգնելով նրա առջեւ՝ ասաց. «Հիմա համոզուեցի, որ չկայ Աստուած ամբողջ աշխարհում, այլ միայն՝ Իսրայէլում: Արդ, ընծա՛յ ընդունիր քո ծառայից»:
15 Անիկա իր բոլոր բանակովը Աստուծոյ մարդուն դարձաւ ու գնաց անոր առջեւ կեցաւ ու ըսաւ. «Ահա հիմա գիտցայ թէ ոեւէ երկրի վրայ Աստուած չկայ, բայց միայն Իսրայէլի մէջ. ուստի հիմա, կ’աղաչեմ, քու ծառայէդ ընծայ* մը ընդունէ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15 И возвратился к человеку Божию он и все сопровождавшие его, и пришел, и стал пред ним, и сказал: вот, я узнал, что на всей земле нет Бога, как только у Израиля; итак прими дар от раба твоего.
5:15 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return πρὸς προς to; toward Ελισαιε ελισαιε he; him καὶ και and; even πᾶσα πας all; every ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks αὐτοῦ αυτος he; him καὶ και and; even ἦλθεν ερχομαι come; go καὶ και and; even ἔστη ιστημι stand; establish καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am δὴ δη in fact ἔγνωκα γινωσκω know ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be θεὸς θεος God ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even νῦν νυν now; present λαβὲ λαμβανω take; get τὴν ο the εὐλογίαν ευλογια commendation; acclamation παρὰ παρα from; by τοῦ ο the δούλου δουλος subject σου σου of you; your
5:15 וַ wa וְ and יָּשָׁב֩ yyāšˌāv שׁוב return אֶל־ ʔel- אֶל to אִ֨ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) ה֣וּא hˈû הוּא he וְ wᵊ וְ and כָֽל־ ḵˈol- כֹּל whole מַחֲנֵ֗הוּ maḥᵃnˈēhû מַחֲנֶה camp וַ wa וְ and יָּבֹא֮ yyāvō בוא come וַ wa וְ and יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand לְ lᵊ לְ to פָנָיו֒ fānāʸw פָּנֶה face וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִנֵּה־ hinnē- הִנֵּה behold נָ֤א nˈā נָא yeah יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know כִּ֣י kˈî כִּי that אֵ֤ין ʔˈên אַיִן [NEG] אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now קַח־ qaḥ- לקח take נָ֥א nˌā נָא yeah בְרָכָ֖ה vᵊrāḵˌā בְּרָכָה blessing מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
5:15. reversusque ad virum Dei cum universo comitatu suo venit et stetit coram eo et ait vere scio quod non sit Deus in universa terra nisi tantum in Israhel obsecro itaque ut accipias benedictionem a servo tuoAnd returning to the man of God, with all his train, he came, and stood before him, and said: In truth, I know there is no other God, in all the earth, but only in Israel: I beseech thee, therefore, take a blessing of thy servant.
15. And he returned to the man of God, he and all his company, 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: now therefore, I pray thee, take a present of thy servant.
5:15. And returning to the man of God, with his entire retinue, he arrived, and stood before him, and he said: “Truly, I know there is no other God, in all the earth, except in Israel. And so I beg you to accept a blessing from your servant.”
5:15. And he returned to the man of God, he and all his company, 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: now therefore, I pray thee, take a blessing of thy servant.
And he returned to the man of God, he and all his company, 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: now therefore, I pray thee, take a blessing of thy servant:

5:15 И возвратился к человеку Божию он и все сопровождавшие его, и пришел, и стал пред ним, и сказал: вот, я узнал, что на всей земле нет Бога, как только у Израиля; итак прими дар от раба твоего.
5:15
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
πρὸς προς to; toward
Ελισαιε ελισαιε he; him
καὶ και and; even
πᾶσα πας all; every
ο the
παρεμβολὴ παρεμβολη encampment; barracks
αὐτοῦ αυτος he; him
καὶ και and; even
ἦλθεν ερχομαι come; go
καὶ και and; even
ἔστη ιστημι stand; establish
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
ἔγνωκα γινωσκω know
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
θεὸς θεος God
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
νῦν νυν now; present
λαβὲ λαμβανω take; get
τὴν ο the
εὐλογίαν ευλογια commendation; acclamation
παρὰ παρα from; by
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
5:15
וַ wa וְ and
יָּשָׁב֩ yyāšˌāv שׁוב return
אֶל־ ʔel- אֶל to
אִ֨ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
ה֣וּא hˈû הוּא he
וְ wᵊ וְ and
כָֽל־ ḵˈol- כֹּל whole
מַחֲנֵ֗הוּ maḥᵃnˈēhû מַחֲנֶה camp
וַ wa וְ and
יָּבֹא֮ yyāvō בוא come
וַ wa וְ and
יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand
לְ lᵊ לְ to
פָנָיו֒ fānāʸw פָּנֶה face
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִנֵּה־ hinnē- הִנֵּה behold
נָ֤א nˈā נָא yeah
יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know
כִּ֣י kˈî כִּי that
אֵ֤ין ʔˈên אַיִן [NEG]
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
עַתָּ֛ה ʕattˈā עַתָּה now
קַח־ qaḥ- לקח take
נָ֥א nˌā נָא yeah
בְרָכָ֖ה vᵊrāḵˌā בְּרָכָה blessing
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
5:15. reversusque ad virum Dei cum universo comitatu suo venit et stetit coram eo et ait vere scio quod non sit Deus in universa terra nisi tantum in Israhel obsecro itaque ut accipias benedictionem a servo tuo
And returning to the man of God, with all his train, he came, and stood before him, and said: In truth, I know there is no other God, in all the earth, but only in Israel: I beseech thee, therefore, take a blessing of thy servant.
5:15. And returning to the man of God, with his entire retinue, he arrived, and stood before him, and he said: “Truly, I know there is no other God, in all the earth, except in Israel. And so I beg you to accept a blessing from your servant.”
5:15. And he returned to the man of God, he and all his company, 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: now therefore, I pray thee, take a blessing of thy servant.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Чудесным исцелением Неемана было достигнуто и духовное врачевание его - обращение к Истинному Богу, которого он исповедует Единым на всей земле, вместе с тем он предлагает пророку дары (евр бераха, благословение, как в Быт. XXXIII:11; 1: Цар. XXV:27). Но пророк, желая показать новообращенному иностранцу, что Иегова дарует исцеление без всякого вознаграждения служителей Его, решительно отказывается принять какой-либо дар от него. "Пророк всему богатству предпочел многовожделенную нищету и исполнил евангельское законоположение еще прежде законоположения. Ибо сказано: туне приясте, туне дадите (Мф. X:8)" (блаж. Феодорит, вопр. 19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706

IV. The cure effected, in the use of the means prescribed, v. 14. Naaman, upon second thoughts, yielded to make the experiment, yet, it should seem, with no great faith and resolution; for, whereas the prophet bade him wash in Jordan seven times, he did but dip himself so many times, as lightly as he could. However God was pleased so far to honour himself and his word as to make that effectual. His flesh came again, like the flesh of a child. to his great surprise and joy. This men get by yielding to the will of God, by attending to his institutions. His being cleansed by washing put an honour on the law for cleansing lepers. God will magnify his word above all his name.

15 And he returned to the man of God, he and all his company, 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: now therefore, I pray thee, take a blessing of thy servant. 16 But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused. 17 And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD. 18 In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing. 19 And he said unto him, Go in peace. So he departed from him a little way.
Of the ten lepers that our Saviour cleansed, the only one that returned to give thanks was a Samaritan, Luke xvii. 16. This Syrian did so, and here expresses himself.
I. Convinced of the power of the God of Israel, not only that he is God, but that he is God alone, and that indeed there is no God in all the earth but in Israel (v. 15)-- a noble confession, but such as intimates the misery of the Gentile world; for the nations that had many gods really had no God, but were without God in the world. He had formerly thought the gods of Syria gods indeed, but now experience had rectified his mistake, and he knew Israel's God was God alone, the sovereign Lord of all. Had he seen other lepers cleansed, perhaps the sight would not have convinced him, but the mercy of the cure affected him more than the miracle of it. Those are best able to speak of the power of divine grace who have themselves experienced it.
II. Grateful to Elisha the prophet: "Therefore, for his sake whose servant thou art, I have a present for thee, silver, and gold, and raiment, whatever thou wilt please to accept." He valued the cure, not by the easiness of it to the prophet, but the acceptableness of it to himself, and would gladly pay for it accordingly. But Elisha generously refused the fee, though urged to accept it; and, to prevent further importunity, backed his refusal with an oath: As the Lord liveth, I will receive none (v. 16), not because he did not need it, for he was poor enough, and knew what to do with it, and how to bestow it among the sons of the prophets, nor because he thought it unlawful, for he received presents from others; but he would not be beholden to this Syrian, nor should he say, I have made Elisha rich, Gen. xiv. 23. It would be much for the honour of God to show this new convert that the servants of the God of Israel were taught to look upon the wealth of this world with a holy contempt, which would confirm him in his belief that there was no God but in Israel. See 1 Cor. ix. 18; 2 Cor. xi. 9.
III. Proselyted to the worship of the God of Israel. He will not only offer a sacrifice to the Lord, in thanks for his present cure, but he resolves he will never offer sacrifice to any other gods, v. 17. It was a happy cure of his leprosy which cured him of his idolatry, a more dangerous disease. But here are two instances of his weakness and infirmity in his conversion:-- 1. In one instance he over-did it, that he would not only worship the God of Israel, but he would have clods of earth out of the prophet's garden, or at least of the prophet's ordering, to make an altar of, v. 17. He that awhile ago had spoken very slightly of the waters of Israel (v. 12) now is in another extreme, and over-values the earth of Israel, supposing (since God has appointed altars of earth, Exod. xx. 24) that an altar of that earth would be most acceptable to him, not considering that all the earth is the Lord's and the fulness thereof. Or perhaps the transport of his affection and veneration for the prophet, not only upon the account of his power, but of his virtue and generosity, made him, as we say, love the very ground he went upon and desire to have some of it home with him. The modern compliment equivalent to this would be, "Pray, sir, let me have your picture." 2. In another instance he under-did it, that he reserved to himself a liberty to bow in the house of Rimmon, in complaisance to the king his master, and according to the duty of his place at court (v. 18), in this thing he must be excused. He owns he ought not to do it, but that he cannot otherwise not do it, but that he cannot otherwise keep his place,--protests that his bowing is not, nor ever shall be, as it had been, in honour to the idol, but only in honour to the king,--and therefore he hopes God will forgive him. Perhaps, all things considered, this might admit of some apology, though it was not justifiable. But, as to us, I am sure, (1.) If, in covenanting with God, we make a reservation for any known sin, which we will continue to indulge ourselves in, that reservation is a defeasance of his covenant. We must cast away all our transgressions and not except any house of Rimmon. (2.) Though we are encouraged to pray for the remission of the sins we have committed, yet, if we ask for a dispensation to go on in any sin for the future, we mock God, and deceive ourselves. (3.) Those that know not how to quit a place at court when they cannot keep it without sinning against God, and wronging their consciences, do not rightly value the divine favour. (4.) Those that truly hate evil will make conscience of abstaining from all appearances of evil. Though Naaman's dissembling his religion cannot be approved, yet because his promise to offer no sacrifice to any god but the God of Israel only was a great point gained with a Syrian, and because, by asking pardon in this matter, he showed such a degree of conviction and ingenuousness as gave hopes of improvement, the prophet took fair leave of him, and bade him Go in peace, v. 19. Young converts must be tenderly dealt with.
Adam Clarke: Commentary on the Bible - 1831
5:15: He returned to the man of God - He saw that the hand of the Lord was upon him; he felt gratitude for his cleansing; and came back to acknowledge, in the most public way, his obligation to God and his servant.
Stood before him - He was now truly humbled, and left all his state behind him. It is often the case that those who have least to value themselves on are proud and haughty; whereas the most excellent of the earth are the most humble, knowing that they have nothing but what they have received. Naaman, the leper, was more proud and dictatorial than he was when cleansed of his leprosy.
There is no God in all the earth - Those termed gods are no gods; the God of Israel is sole God in all the earth. See my sermon on this subject.
Take a blessing - Accept a present. Take an expiatory gift. - Arabic. He desired to offer something for his cleansing. He thought it right thus to acknowledge the hand from which he had received his healing, and thus honor the Lord by giving something to his servant.
4 Kings (2 Kings) 5:16
Albert Barnes: Notes on the Bible - 1834
5:15: He returned - Naaman was grateful (compare Luk 17:15). From the Jordan to Samaria was a distance of not less than 32 miles. Naaman further went to Damascus, far out of his way, lengthening his necessary journey by at least three days. His special object in returning seems to have been to relieve his feelings of obligation by inducing the prophet to accept a "blessing," i. e. a gift.
There is no God ... - Compare the marginal references; but in none of them are the expressions quite so strong as here. Naaman seems absolutely to renounce all belief in any other God but Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: he returned: Luk 17:15-18
now I know: Kg2 5:8; Jos 2:9-11, Jos 9:9, Jos 9:24; Sa1 17:46, Sa1 17:47; Kg1 18:36; Isa 43:10, Isa 43:11; Isa 44:6, Isa 44:8, Isa 45:6; Jer 10:10, Jer 10:11, Jer 16:19-21; Dan 2:47, Dan 3:29, Dan 4:34; Dan 6:26, Dan 6:27; Rom 10:10
a blessing: Gen 33:11; Sa1 25:27; Co2 9:5
John Gill
And he returned to the man of God, he and all his company,.... To give him thanks for the advice he had given him, and by him to give thanks to God for the cure he had received; for he was sensible it was from the Lord, his words show:
and came and stood before him; for being admitted into the prophet's house, instead of the prophet standing before him, as he before expected, he now stood before the prophet in veneration of him, and sensible of his obligation to him:
behold, now I know there is no God in all the earth, but in Israel; though he did not before, but his cure fully convinced him of it:
I pray thee, take a blessing of thy servant; not a wish of health and happiness, which the prophet would not have refused, but a present; the Targum calls it an offering.
Robert Jamieson, A. R. Fausset and David Brown
ELISHA REFUSES NAAMAN'S GIFTS. (4Kings 5:15-19)
he returned to the man of God--After the miraculous cure, Naaman returned to Elisha, to whom he acknowledged his full belief in the sole supremacy of the God of Israel and offered him a liberal reward. But to show that he was not actuated by the mercenary motives of the heathen priests and prophets, Elisha, though he accepted presents on other occasions (4Kings 4:42), respectfully but firmly declined them on this, being desirous that the Syrians should see the piety of God's servants, and their superiority to all worldly and selfish motives in promoting the honor of God and the interests of true religion.
5:165:16: Եւ ասէ Եղիսեէ. Կենդանի՛ է Տէր որոյ կացի առաջի նորա, եթէ առի՛ց ինչ։ Եւ ստիպեաց զնա առնուլ. եւ ո՛չ հաւանեցաւ։
16 Եղիսէէն ասաց. «Կենդանի է Տէրը. ես կանգնած եմ նրա առջեւ. ոչինչ չեմ ընդունի»: Նա ստիպեց առնել, սակայն Եղիսէէն չհամաձայնուեց:
16 Բայց Եղիսէ ըսաւ. «Տէ՛րը, որուն առջեւ կը կենամ, կենդանի է որ պիտի չընդունիմ»։ Նէեման ստիպեց որ ընդունի, բայց անիկա չհաճեցաւ։
Եւ ասէ Եղիսէ. Կենդանի է Տէր որոյ կացի առաջի նորա, եթէ առից ինչ: Եւ ստիպեաց զնա առնուլ, եւ ոչ հաւանեցաւ:

5:16: Եւ ասէ Եղիսեէ. Կենդանի՛ է Տէր որոյ կացի առաջի նորա, եթէ առի՛ց ինչ։ Եւ ստիպեաց զնա առնուլ. եւ ո՛չ հաւանեցաւ։
16 Եղիսէէն ասաց. «Կենդանի է Տէրը. ես կանգնած եմ նրա առջեւ. ոչինչ չեմ ընդունի»: Նա ստիպեց առնել, սակայն Եղիսէէն չհամաձայնուեց:
16 Բայց Եղիսէ ըսաւ. «Տէ՛րը, որուն առջեւ կը կենամ, կենդանի է որ պիտի չընդունիմ»։ Նէեման ստիպեց որ ընդունի, բայց անիկա չհաճեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16 И сказал он: жив Господь, пред лицем Которого стою! не приму. И тот принуждал его взять, но он не согласился.
5:16 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε live; alive κύριος κυριος lord; master ᾧ ος who; what παρέστην παριστημι stand by; present ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him εἰ ει if; whether λήμψομαι λαμβανω take; get καὶ και and; even παρεβιάσατο παραβιαζομαι press αὐτὸν αυτος he; him λαβεῖν λαμβανω take; get καὶ και and; even ἠπείθησεν απειθεω obstinate
5:16 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say חַי־ ḥay- חַי alive יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָמַ֥דְתִּי ʕāmˌaḏtî עמד stand לְ lᵊ לְ to פָנָ֖יו fānˌāʸw פָּנֶה face אִם־ ʔim- אִם if אֶקָּ֑ח ʔeqqˈāḥ לקח take וַ wa וְ and יִּפְצַר־ yyifṣar- פצר entreat בֹּ֥ו bˌô בְּ in לָ lā לְ to קַ֖חַת qˌaḥaṯ לקח take וַ wa וְ and יְמָאֵֽן׃ yᵊmāʔˈēn מאן refuse
5:16. at ille respondit vivit Dominus ante quem sto quia non accipiam cumque vim faceret penitus non adquievitBut he answered: As the Lord liveth, before whom I stand, I will receive none. And when he pressed him, he still refused.
16. But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused.
5:16. But he responded, “As the Lord lives, before whom I stand, I will not accept it.” And though he urged him strongly, he did not agree at all.
5:16. But he said, [As] the LORD liveth, before whom I stand, I will receive none. And he urged him to take [it]; but he refused.
But he said, [As] the LORD liveth, before whom I stand, I will receive none. And he urged him to take [it]; but he refused:

5:16 И сказал он: жив Господь, пред лицем Которого стою! не приму. И тот принуждал его взять, но он не согласился.
5:16
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε live; alive
κύριος κυριος lord; master
ος who; what
παρέστην παριστημι stand by; present
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
εἰ ει if; whether
λήμψομαι λαμβανω take; get
καὶ και and; even
παρεβιάσατο παραβιαζομαι press
αὐτὸν αυτος he; him
λαβεῖν λαμβανω take; get
καὶ και and; even
ἠπείθησεν απειθεω obstinate
5:16
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
חַי־ ḥay- חַי alive
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָמַ֥דְתִּי ʕāmˌaḏtî עמד stand
לְ lᵊ לְ to
פָנָ֖יו fānˌāʸw פָּנֶה face
אִם־ ʔim- אִם if
אֶקָּ֑ח ʔeqqˈāḥ לקח take
וַ wa וְ and
יִּפְצַר־ yyifṣar- פצר entreat
בֹּ֥ו bˌô בְּ in
לָ לְ to
קַ֖חַת qˌaḥaṯ לקח take
וַ wa וְ and
יְמָאֵֽן׃ yᵊmāʔˈēn מאן refuse
5:16. at ille respondit vivit Dominus ante quem sto quia non accipiam cumque vim faceret penitus non adquievit
But he answered: As the Lord liveth, before whom I stand, I will receive none. And when he pressed him, he still refused.
5:16. But he responded, “As the Lord lives, before whom I stand, I will not accept it.” And though he urged him strongly, he did not agree at all.
5:16. But he said, [As] the LORD liveth, before whom I stand, I will receive none. And he urged him to take [it]; but he refused.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:16: I will receive none - It was very common to give presents to all great and official men; and among these, prophets were always included: but as it might have appeared to the Syrians that he had taken the offered presents as a remuneration for the cure performed, he refused; for as God alone did the work, he alone should have all the glory.
4 Kings (2 Kings) 5:17
Albert Barnes: Notes on the Bible - 1834
5:16: I will receive none - The prophets were in the habit of receiving presents from those who consulted them Sa1 9:7-8; Kg1 14:3, but Elisha refused. It was important that Naaman should not suppose that the prophets of the true God acted from motives of self-interest, much less imagine that "the gift of God might be purchased with money" Act 8:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: As the Lord: Kg2 3:14; Kg1 17:1, Kg1 18:15
I will receive: Kg2 5:20, Kg2 5:26; Gen 14:22, Gen 14:23; Kg1 13:8; Dan 5:17; Mat 10:8; Act 8:18-20; Act 20:33-35; Co1 6:12, Co1 10:32, Co1 10:33; Co2 11:9, Co2 11:10, Co2 12:14
Geneva 1599
But he said, [As] the LORD liveth, before whom I stand, I will receive none. And he urged him to take [it]; (h) but he refused.
(h) So the Lord commands that they that receive freely, should also give freely.
John Gill
But he said, as the Lord liveth, before whom I stand,.... Whose minister and prophet he was, and by whom he swears:
I will receive none: to let him know that this cure was not to be attributed to him, but the Lord only; and that what concern he had in it was not for the sake of money, but for the glory of the God of Israel:
and he urged him to take it, but he refused it; Naaman was very pressing upon him to receive a gift from him, but he could not be prevailed upon to accept it.
John Wesley
He refused - Not that he thought it unlawful to receive presents, which he did receive from others, but because of the special circumstances of the case; this being much for the honour of God that the Syrians should see the generous piety, and kindness of his ministers and servants, and how much they despised all that worldly wealth and glory, which the prophets of the Gentiles so greedily sought after.
5:175:17: Եւ ասէ Նեեման. Իսկ որովհետեւ ո՛չ՝ տացի՛ն ծառայի քում բեռինք զուգից ջորւոց ՚ի հողոյ երկրիս. զի ո՛չ եւս արասցէ ծառայ քո ողջակէզս եւ զոհս աստուածո՛ց օտարաց, բայց միայն Տեառն[3812] [3812] Օրինակ մի. Բայց միայն Աստուծոյ։
17 Նէեմանն ասաց. «Քանի որ մերժում ես, թող քո ծառային երկու ջորու բեռ հող տան այս երկրից, որպէսզի քո ծառան այլեւս օտար աստուածներին ողջակէզ եւ զոհ չմատուցի այս բանի համար,
17 Ու Նէեման ըսաւ. «Ուրեմն քու ծառայիդ այս երկրին հողէն երկու ջորիի բեռ հող տուր. քանզի քու ծառադ անգամ մըն ալ ուրիշ աստուածներու ողջակէզ կամ զոհ պիտի չընէ, բայց միայն Եհովային։
Եւ ասէ Նէեման. Իսկ որովհետեւ ոչ, տացին ծառայի քում բեռինք զուգից ջորւոց ի հողոյ երկրիս, զի ոչ եւս արասցէ ծառայ քո ողջակէզս եւ զոհս աստուածոց օտարաց, բայց միայն Տեառն:

5:17: Եւ ասէ Նեեման. Իսկ որովհետեւ ո՛չ՝ տացի՛ն ծառայի քում բեռինք զուգից ջորւոց ՚ի հողոյ երկրիս. զի ո՛չ եւս արասցէ ծառայ քո ողջակէզս եւ զոհս աստուածո՛ց օտարաց, բայց միայն Տեառն[3812]
[3812] Օրինակ մի. Բայց միայն Աստուծոյ։
17 Նէեմանն ասաց. «Քանի որ մերժում ես, թող քո ծառային երկու ջորու բեռ հող տան այս երկրից, որպէսզի քո ծառան այլեւս օտար աստուածներին ողջակէզ եւ զոհ չմատուցի այս բանի համար,
17 Ու Նէեման ըսաւ. «Ուրեմն քու ծառայիդ այս երկրին հողէն երկու ջորիի բեռ հող տուր. քանզի քու ծառադ անգամ մըն ալ ուրիշ աստուածներու ողջակէզ կամ զոհ պիտի չընէ, բայց միայն Եհովային։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17 И сказал Нееман: если уже не так, то пусть рабу твоему дадут земли, сколько снесут два лошака, потому что не будет впредь раб твой приносить всесожжения и жертвы другим богам, кроме Господа;
5:17 καὶ και and; even εἶπεν επω say; speak Ναιμαν ναιμαν Naiman; Neman καὶ και and; even εἰ ει if; whether μή μη not δοθήτω διδωμι give; deposit δὴ δη in fact τῷ ο the δούλῳ δουλος subject σου σου of you; your γόμος γομος load; cargo ζεύγους ζευγος yoke; couple ἡμιόνων ημιονος and; even σύ συ you μοι μοι me δώσεις διδωμι give; deposit ἐκ εκ from; out of τῆς ο the γῆς γη earth; land τῆς ο the πυρρᾶς πυρρος fiery red ὅτι οτι since; that οὐ ου not ποιήσει ποιεω do; make ἔτι ετι yet; still ὁ ο the δοῦλός δουλος subject σου σου of you; your ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even θυσίασμα θυσιασμα God ἑτέροις ετερος different; alternate ἀλλ᾿ αλλα but ἢ η or; than τῷ ο the κυρίῳ κυριος lord; master μόνῳ μονος only; alone
5:17 וַ wa וְ and יֹּאמֶר֮ yyōmer אמר say נַעֲמָן֒ naʕᵃmˌān נַעֲמָן Naaman וָ wā וְ and לֹ֕א lˈō לֹא not יֻתַּן־ yuttan- נתן give נָ֣א nˈā נָא yeah לְ lᵊ לְ to עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant מַשָּׂ֥א maśśˌā מַשָּׂא burden צֶֽמֶד־ ṣˈemeḏ- צֶמֶד span פְּרָדִ֖ים pᵊrāḏˌîm פֶּרֶד mule אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil כִּ֡י kˈî כִּי that לֹֽוא־ lˈô- לֹא not יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make עֹ֨וד ʕˌôḏ עֹוד duration עַבְדְּךָ֜ ʕavdᵊḵˈā עֶבֶד servant עֹלָ֤ה ʕōlˈā עֹלָה burnt-offering וָ wā וְ and זֶ֨בַח֙ zˈevaḥ זֶבַח sacrifice לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
5:17. dixitque Naaman ut vis sed obsecro concede mihi servo tuo ut tollam onus duorum burdonum de terra non enim faciet ultra servus tuus holocaustum aut victimam diis alienis nisi DominoAnd Naaman said: As thou wilt: but I beseech thee, grant to me, thy servant, to take from hence two mules' burden of earth: for thy servant will not henceforth offer holocaust, or victim, to other gods, but to the Lord.
17. And Naaman said, If not, yet I pray thee let there be given to thy servant two mules’ burden of earth; for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD.
5:17. And Naaman said: “As you wish. But I beg you to grant to me, your servant, that I may take from here the burden of two mules from the ground. For your servant will no longer offer holocaust or victim to other gods, except to the Lord.
5:17. And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules’ burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD.
And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD:

5:17 И сказал Нееман: если уже не так, то пусть рабу твоему дадут земли, сколько снесут два лошака, потому что не будет впредь раб твой приносить всесожжения и жертвы другим богам, кроме Господа;
5:17
καὶ και and; even
εἶπεν επω say; speak
Ναιμαν ναιμαν Naiman; Neman
καὶ και and; even
εἰ ει if; whether
μή μη not
δοθήτω διδωμι give; deposit
δὴ δη in fact
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
γόμος γομος load; cargo
ζεύγους ζευγος yoke; couple
ἡμιόνων ημιονος and; even
σύ συ you
μοι μοι me
δώσεις διδωμι give; deposit
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
τῆς ο the
πυρρᾶς πυρρος fiery red
ὅτι οτι since; that
οὐ ου not
ποιήσει ποιεω do; make
ἔτι ετι yet; still
ο the
δοῦλός δουλος subject
σου σου of you; your
ὁλοκαύτωμα ολοκαυτωμα whole offering
καὶ και and; even
θυσίασμα θυσιασμα God
ἑτέροις ετερος different; alternate
ἀλλ᾿ αλλα but
η or; than
τῷ ο the
κυρίῳ κυριος lord; master
μόνῳ μονος only; alone
5:17
וַ wa וְ and
יֹּאמֶר֮ yyōmer אמר say
נַעֲמָן֒ naʕᵃmˌān נַעֲמָן Naaman
וָ וְ and
לֹ֕א lˈō לֹא not
יֻתַּן־ yuttan- נתן give
נָ֣א nˈā נָא yeah
לְ lᵊ לְ to
עַבְדְּךָ֔ ʕavdᵊḵˈā עֶבֶד servant
מַשָּׂ֥א maśśˌā מַשָּׂא burden
צֶֽמֶד־ ṣˈemeḏ- צֶמֶד span
פְּרָדִ֖ים pᵊrāḏˌîm פֶּרֶד mule
אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil
כִּ֡י kˈî כִּי that
לֹֽוא־ lˈô- לֹא not
יַעֲשֶׂה֩ yaʕᵃśˌeh עשׂה make
עֹ֨וד ʕˌôḏ עֹוד duration
עַבְדְּךָ֜ ʕavdᵊḵˈā עֶבֶד servant
עֹלָ֤ה ʕōlˈā עֹלָה burnt-offering
וָ וְ and
זֶ֨בַח֙ zˈevaḥ זֶבַח sacrifice
לֵ לְ to
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
5:17. dixitque Naaman ut vis sed obsecro concede mihi servo tuo ut tollam onus duorum burdonum de terra non enim faciet ultra servus tuus holocaustum aut victimam diis alienis nisi Domino
And Naaman said: As thou wilt: but I beseech thee, grant to me, thy servant, to take from hence two mules' burden of earth: for thy servant will not henceforth offer holocaust, or victim, to other gods, but to the Lord.
5:17. And Naaman said: “As you wish. But I beg you to grant to me, your servant, that I may take from here the burden of two mules from the ground. For your servant will no longer offer holocaust or victim to other gods, except to the Lord.
5:17. And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules’ burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: В просьбе Неемана пророку дать ему известное количество земли из страны Израильской для сооружения жертвенника Иегове у себя в Сирии многие видели резкое противоречие собственному исповеданию Нееманом всеединства Иеговы (ст. 15); здесь же Иегова как бы признается им лишь Богом Xанаана. Но поступок Неемана выражает просто глубокое благоговение к Иегове - самую землю страны Его почитания он считает священной и берет часть земли, освященной благословением пророка Иеговы. С этим чувством вполне согласуется его намерение совершать частное (не общественное, ср. ст. 18) служение Иегове. (Даже у христиан при безусловной вере в Единство Божие всегда было стремление, напр., брать земли из Палестины).
Adam Clarke: Commentary on the Bible - 1831
5:17: Shall there not then, I pray thee - This verse is understood two different ways. I will give them both in a paraphrase: -
1. Shall there not then be given unto thy servant [viz., Naaman] two mules' burden of this Israelitish earth, that I may build an altar with it, on which I may offer sacrifices to the God of Israel? For thy servant, etc.
2. Shall there not be given to thy [Elisha's] servant [Gehazi] two mules' burden of this earth? i.e., the gold and silver which he brought with him; and which he esteemed as earth, or dust, in comparison of the cure he received. For thy servant [Naaman] will henceforth, etc.
Each of these interpretations has its difficulties. Why Naaman should ask for two mules' burden of earth, which he might have taken up any where on the confines of the land, without any such liberty, is not easy to see. As to the prophet's permission, though the boon was ever so small, it was not his to give; only the king of Israel could give such a permission: and what sort of an altar could he build with two mules' burden of earth, carried from Samaria to Damascus? If this be really the meaning of the place, the request was exceedingly foolish, and never could have come from a person enjoying the right use of his reason. The second opinion, not without its difficulties, seems less embarrassed than the former. It was natural for Naaman to wish to give something to the prophet's servant, as the master had refused his present. Again, impressed with the vast importance of the cure he had received, to take away all feeling of obligation, he might call two or ten talents of silver by the name of earth, as well as Habakkuk, Hab 2:6, calls silver and gold thick clay; and by terms of this kind it has been frequently denominated, both by prophets and heathen writers: "Tyrus heaped up silver as the dust, and fine gold as the mire of the streets;" Zac 9:3. And the king made silver and gold at Jerusalem as stones; Ch2 1:15. Which is agreeable to the sentiments of the heathen: Χρυσος τις κονις εστι, και αργυρος, Gold and silver are only a certain kind of earth. - Arist. Eth. Nicomach.
Should it be said, The gold and silver could not be two mules' burden; I answer, Let the quantity that Naaman brought with him be only considered, and it will be found to be as much, when put into two bags, as could be well lifted upon the backs of two mules, or as those beasts could conveniently carry. The silver itself would weigh 233lbs. 9oz. 15 1/2dwts., and the gold 1,140lbs. 7oz. 10dwts.; in the whole 1,3741bs. 50Z. 5 1/2dwts. Troy weight. Should it be objected that, taken in this sense, there is no visible connection between the former and latter clauses of the verse, I answer that there is as much connection between the words taken in this sense as in the other, for something must be brought in to supply both; besides, this makes a more complete sense than the other: "Shall there not, I pray thee, be given to thy servant two mules' burden of this silver and gold, [to apply it as he may think proper; I regard it not], for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, [for the cure he has now received; or by way of worship at any time]; but unto Jehovah." The reader may choose which of these interpretations he pleases.
4 Kings (2 Kings) 5:18
Albert Barnes: Notes on the Bible - 1834
5:17: Two mules' burden of earth - This earth, Naaman thought, spread over a portion of Syrian ground, would hallow and render it suitable for the worship of Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: of earth: Kg2 5:12; Rom 14:1
will henceforth: Act 26:18; Th1 1:9; Pe1 4:3
John Gill
And Naaman said, shall there not then, I pray thee, be given to thy servant two mules' burden of earth..... Not that he desired of Elisha that he would suffer his servant Gehazi to receive a present as much as two mules could carry; but inasmuch as the prophet refused a present from him, his servant, he asks a favour of him, that he would permit him to take with him, out of the land of Israel, as much earth two mules could carry, that is, to make an altar of earth, as the next words indicate: but as he might have this any where without the prophet's leave, some Jewish writers (o) think he requested it from his own house, and from the place his feet trod on, as conceiving in a superstitious way that there was a sort of holiness in it; or however, that wheresoever he had it, if with the prophet's leave, a blessing would go with it, or that would be a sort of a consecration of it; and having an altar made of the earth of this land, would show that he was in the faith of the same God, and performed the same worship to him Israel did:
for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord: hence the Jews say, he became a proselyte of righteousness (p), embraced the true religion, and the worship of the true God, according to the laws given to Israel; and the following words, rightly understood, confirm the same.
(o) Ben Gersom & Abarbinel in loc. (p) Shalshalet Hakabala, fol. 11. 2.
John Wesley
Two mules burden of earth - So he seems to farm the money which he brought with him, to express how little value he now set upon it. Ten talents (above three thousand five hundred pounds) in silver, with six thousand pieces of gold, (beside ten changes of raiment) were a burden for several mules. Shall I not give this to thy servant, Gehazi, if thou thyself will accept of nothing? This seems a more probable interpretation than the common one, that he wanted to build an altar therewith. For what altar could be built of the earth which two mules could carry into Syria? Unless they were as large and as strong as Elephants.
Robert Jamieson, A. R. Fausset and David Brown
two mules' burden of earth--with which to make an altar (Ex 20:24) to the God of Israel. What his motive or his purpose was in this proposal--whether he thought that God could be acceptably worshipped only on his own soil; or whether he wished, when far away from the Jordan, to have the earth of Palestine to rub himself with, which the Orientals use as a substitute for water; or whether, by making such a request of Elisha, he thought the prophet's grant of it would impart some virtue; or whether, like the modern Jews and Mohammedans, he resolved to have a portion of this holy earth for his nightly pillow--it is not easy to say. It is not strange to find such notions in so newly a converted heathen.
5:185:18: վասն բանիս այսորիկ. եւ քաւեսցէ Տէր զծառայ քո՝ ՚ի մտանել տեառն իմոյ ՚ի տուն Ռեմանայ երկիր պագանել նմա. յորժամ յենուցու ՚ի ձեռս իմ, եւ երկիր պագանիցեմ ՚ի տան Ռեմանայ՝ ՚ի պագանելն նորա երկիր ՚ի տան Ռեմանայ. եւ քաւեսցէ՛ Տէր զծառայ քո վասն բանին այնորիկ։
18 այլ միայն՝ Տիրոջը: Թող Տէրը ների քո ծառային հետեւեալի համար. երբ իմ տէր արքան մտնի Ռեմանի տունը նրան երկրպագելու, ես էլ նրա հետ երկրպագեմ Ռեմանին, քանի որ արքան յենուած է լինում իմ ձեռքին: Թող Տէրը ների քո ծառային այս բանի համար»:
18 Տէրը այս բանին համար քու ծառայիդ թողութիւն թող տայ, այսինքն երբ իմ տէրս Ռեմօնին տունը մտնէ հոն երկրպագութիւն ընելու համար եւ անոր իմ ձեռքիս վրայ կռթնելովը, ես ալ Ռեմօնի տանը մէջ ծռիմ, այս բանին, այսինքն Ռեմօնին տանը մէջ իմ ծռելուս համար Տէրը քու ծառայիդ թողութիւն թող տայ»։
Վասն բանիս այսորիկ քաւեսցէ Տէր զծառայ քո ի մտանել տեառն իմոյ ի տուն Ռեմանայ երկիր պագանել նմա յորժամ յենուցու ի ձեռս իմ, եւ երկիր պագանիցեմ ի տան Ռեմանայ ի պագանելն նորա երկիր ի տան Ռեմանայ. եւ քաւեսցէ Տէր զծառայ քո վասն բանին այնորիկ:

5:18: վասն բանիս այսորիկ. եւ քաւեսցէ Տէր զծառայ քո՝ ՚ի մտանել տեառն իմոյ ՚ի տուն Ռեմանայ երկիր պագանել նմա. յորժամ յենուցու ՚ի ձեռս իմ, եւ երկիր պագանիցեմ ՚ի տան Ռեմանայ՝ ՚ի պագանելն նորա երկիր ՚ի տան Ռեմանայ. եւ քաւեսցէ՛ Տէր զծառայ քո վասն բանին այնորիկ։
18 այլ միայն՝ Տիրոջը: Թող Տէրը ների քո ծառային հետեւեալի համար. երբ իմ տէր արքան մտնի Ռեմանի տունը նրան երկրպագելու, ես էլ նրա հետ երկրպագեմ Ռեմանին, քանի որ արքան յենուած է լինում իմ ձեռքին: Թող Տէրը ների քո ծառային այս բանի համար»:
18 Տէրը այս բանին համար քու ծառայիդ թողութիւն թող տայ, այսինքն երբ իմ տէրս Ռեմօնին տունը մտնէ հոն երկրպագութիւն ընելու համար եւ անոր իմ ձեռքիս վրայ կռթնելովը, ես ալ Ռեմօնի տանը մէջ ծռիմ, այս բանին, այսինքն Ռեմօնին տանը մէջ իմ ծռելուս համար Տէրը քու ծառայիդ թողութիւն թող տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:185:18 только вот в чем да простит Господь раба твоего: когда пойдет господин мой в дом Риммона для поклонения там и опрется на руку мою, и поклонюсь я в доме Риммона, то, за мое поклонение в доме Риммона, да простит Господь раба твоего в случае сем.
5:18 καὶ και and; even ἱλάσεται ιλασκομαι appease κύριος κυριος lord; master τῷ ο the δούλῳ δουλος subject σου σου of you; your ἐν εν in τῷ ο the εἰσπορεύεσθαι εισπορευομαι intrude; travel into τὸν ο the κύριόν κυριος lord; master μου μου of me; mine εἰς εις into; for οἶκον οικος home; household Ρεμμαν ρεμμαν worship αὐτὸν αυτος he; him καὶ και and; even ἐπαναπαύσεται επαναπαυομαι rest upon ἐπὶ επι in; on τῆς ο the χειρός χειρ hand μου μου of me; mine καὶ και and; even προσκυνήσω προσκυνεω worship ἐν εν in οἴκῳ οικος home; household Ρεμμαν ρεμμαν in τῷ ο the προσκυνεῖν προσκυνεω worship αὐτὸν αυτος he; him ἐν εν in οἴκῳ οικος home; household Ρεμμαν ρεμμαν and; even ἱλάσεται ιλασκομαι appease δὴ δη in fact κύριος κυριος lord; master τῷ ο the δούλῳ δουλος subject σου σου of you; your ἐν εν in τῷ ο the λόγῳ λογος word; log τούτῳ ουτος this; he
5:18 לַ la לְ to † הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this יִסְלַ֥ח yislˌaḥ סלח forgive יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant בְּ bᵊ בְּ in בֹ֣וא vˈô בוא come אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord בֵית־ vêṯ- בַּיִת house רִמֹּון֩ rimmôn רִמֹּון Rimmon לְ lᵊ לְ to הִשְׁתַּחֲוֹ֨ת hištaḥᵃwˌōṯ חוה bow down שָׁ֜מָּה šˈāmmā שָׁם there וְ wᵊ וְ and ה֣וּא׀ hˈû הוּא he נִשְׁעָ֣ן nišʕˈān שׁען lean עַל־ ʕal- עַל upon יָדִ֗י yāḏˈî יָד hand וְ wᵊ וְ and הִֽשְׁתַּחֲוֵ֨יתִי֙ hˈištaḥᵃwˈêṯî חוה bow down בֵּ֣ית bˈêṯ בַּיִת house רִמֹּ֔ן rimmˈōn רִמֹּון Rimmon בְּ bᵊ בְּ in הִשְׁתַּחֲוָיָ֨תִי֙ hištaḥᵃwāyˈāṯî חוה bow down בֵּ֣ית bˈêṯ בַּיִת house רִמֹּ֔ן rimmˈōn רִמֹּון Rimmon יִסְלַחיִסְלַח־נא *yislˌaḥ סלח forgive יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant בַּ ba בְּ in † הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
5:18. hoc autem solum est de quo depreceris Dominum pro servo tuo quando ingreditur dominus meus templum Remmon ut adoret et illo innitente super manum meam si adoravero in templo Remmon adorante me in eodem loco ut ignoscat mihi Dominus servo tuo pro hac reBut there is only this, for which thou shalt entreat the Lord for thy servant; when my master goeth into the temple of Remmon, to worship there, and he leaneth on my hand: if I bow down in the temple of Remmon, when he boweth down in the same place, that the Lord pardon me, thy servant, for this thing.
18. In this thing the LORD pardon thy servant; when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the LORD pardon thy servant in this thing.
5:18. But there is still this matter, for which you will entreat the Lord on behalf of your servant: when my lord enters the temple of Rimmon, so that he may adore there, and he leans on my hand, if I will bow down in the temple of Rimmon, while he is adoring in the same place, that the Lord may ignore me, your servant, concerning this matter.”
5:18. In this thing the LORD pardon thy servant, [that] when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
In this thing the LORD pardon thy servant, [that] when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing:

5:18 только вот в чем да простит Господь раба твоего: когда пойдет господин мой в дом Риммона для поклонения там и опрется на руку мою, и поклонюсь я в доме Риммона, то, за мое поклонение в доме Риммона, да простит Господь раба твоего в случае сем.
5:18
καὶ και and; even
ἱλάσεται ιλασκομαι appease
κύριος κυριος lord; master
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
ἐν εν in
τῷ ο the
εἰσπορεύεσθαι εισπορευομαι intrude; travel into
τὸν ο the
κύριόν κυριος lord; master
μου μου of me; mine
εἰς εις into; for
οἶκον οικος home; household
Ρεμμαν ρεμμαν worship
αὐτὸν αυτος he; him
καὶ και and; even
ἐπαναπαύσεται επαναπαυομαι rest upon
ἐπὶ επι in; on
τῆς ο the
χειρός χειρ hand
μου μου of me; mine
καὶ και and; even
προσκυνήσω προσκυνεω worship
ἐν εν in
οἴκῳ οικος home; household
Ρεμμαν ρεμμαν in
τῷ ο the
προσκυνεῖν προσκυνεω worship
αὐτὸν αυτος he; him
ἐν εν in
οἴκῳ οικος home; household
Ρεμμαν ρεμμαν and; even
ἱλάσεται ιλασκομαι appease
δὴ δη in fact
κύριος κυριος lord; master
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
ἐν εν in
τῷ ο the
λόγῳ λογος word; log
τούτῳ ουτος this; he
5:18
לַ la לְ to
הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
יִסְלַ֥ח yislˌaḥ סלח forgive
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant
בְּ bᵊ בְּ in
בֹ֣וא vˈô בוא come
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
בֵית־ vêṯ- בַּיִת house
רִמֹּון֩ rimmôn רִמֹּון Rimmon
לְ lᵊ לְ to
הִשְׁתַּחֲוֹ֨ת hištaḥᵃwˌōṯ חוה bow down
שָׁ֜מָּה šˈāmmā שָׁם there
וְ wᵊ וְ and
ה֣וּא׀ hˈû הוּא he
נִשְׁעָ֣ן nišʕˈān שׁען lean
עַל־ ʕal- עַל upon
יָדִ֗י yāḏˈî יָד hand
וְ wᵊ וְ and
הִֽשְׁתַּחֲוֵ֨יתִי֙ hˈištaḥᵃwˈêṯî חוה bow down
בֵּ֣ית bˈêṯ בַּיִת house
רִמֹּ֔ן rimmˈōn רִמֹּון Rimmon
בְּ bᵊ בְּ in
הִשְׁתַּחֲוָיָ֨תִי֙ hištaḥᵃwāyˈāṯî חוה bow down
בֵּ֣ית bˈêṯ בַּיִת house
רִמֹּ֔ן rimmˈōn רִמֹּון Rimmon
יִסְלַחיִסְלַח־נא
*yislˌaḥ סלח forgive
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
בַּ ba בְּ in
הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
5:18. hoc autem solum est de quo depreceris Dominum pro servo tuo quando ingreditur dominus meus templum Remmon ut adoret et illo innitente super manum meam si adoravero in templo Remmon adorante me in eodem loco ut ignoscat mihi Dominus servo tuo pro hac re
But there is only this, for which thou shalt entreat the Lord for thy servant; when my master goeth into the temple of Remmon, to worship there, and he leaneth on my hand: if I bow down in the temple of Remmon, when he boweth down in the same place, that the Lord pardon me, thy servant, for this thing.
5:18. But there is still this matter, for which you will entreat the Lord on behalf of your servant: when my lord enters the temple of Rimmon, so that he may adore there, and he leans on my hand, if I will bow down in the temple of Rimmon, while he is adoring in the same place, that the Lord may ignore me, your servant, concerning this matter.”
5:18. In this thing the LORD pardon thy servant, [that] when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Чуткий совестью Нееман предвидит неизбежное испытание для его веры: обязанность, по должности военачальника, сопутствовать царю при богослужении в честь Риммона; Риммон (евр. риммон - гранатовое яблоко), вероятно, тождествен с Ассирийским богом грозы Рамманом; еврейское название (подтверждаемое данными Телкоамарских клинописей) может обозначать идею солнца, плодородия (гранатовое яблоко - символ того и другого); дальнейшее значение бога Риммона (видимо, очень чтимого у сирийцев, как показывает употребление у них имен с этим именем: Гададриммон, Зах. XII:11; Тавриммон, 3: Цар. XV:18). Нееман просит, чтобы, по молитвам пророка, Иегова простил ему предстоящее вынужденное преклонение пред идолом, говорит как бы так: "мне необходимо входить с царем, когда захочет он поклоняться лжеименному богу. Но, входя с ним, буду поклоняться Богу Истинному, умоляя Его о прощении в том, что по царскому требованию принужден входить в храм лжеименного бога" (блаж. Феодорит, вопр. 19).
Adam Clarke: Commentary on the Bible - 1831
5:18: In this thing the Lord pardon thy servant - It is useless to enter into the controversy concerning this verse. By no rule of right reasoning, nor by any legitimate mode of interpretation, can it be stated that Naaman is asking pardon for offenses which he may commit, or that he could ask or the prophet grant indulgence to bow himself in the temple of Rimmon, thus performing a decided act of homage, the very essence of that worship which immediately before he solemnly assured the prophet he would never practice. The original may legitimately be read, and ought to be read, in the past, and not in the future tense. "For this thing the Lord pardon thy servant, for that when my master Hath Gone into the house of Rimmon to worship there, and he Hath Leaned upon mine hand, that I also Have Bowed myself in the house of Rimmon; for my worshipping in the house of Rimmon, the Lord pardon thy servant in this thing." This is the translation of Dr. Lightfoot, the most able Hebraist of his time in Christendom.
To admit the common interpretation is to admit, in effect, the doctrine of indulgences; and that we may do evil that good may come of it; that the end sanctifies the means; and that for political purposes we may do unlawful acts.
4 Kings (2 Kings) 5:19
Albert Barnes: Notes on the Bible - 1834
5:18: Rimmon is known to us as a god only by this passage. The name is connected with a root "to be high." Hadad-rimmon Zac 12:11, the name of a place near Megiddo, points to the identity of Rimmon with Hadad, who is known to have been the Sun, the chief object of worship to the Syrians.
When he leaneth on mine hand - The practice of a monarch's "leaning on the hand" of an attendant was not common in the East (compare the marginal reference). It probably implied age or infirmity.
The Lord pardon thy servant in this thing - Naaman was not prepared to offend his master, either by refusing to enter with him into the temple of Rimmon, or by remaining erect when the king bowed down and worshipped the god. His conscience seems to have told him that such conduct was not right; but he trusted that it might be pardoned, and he appealed to the prophet in the hope of obtaining from him an assurance to this effect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: and he leaneth: This verse should probably, as many learned men have supposed, be read in the past, and not in the future tense: "In this thing the Lord pardon thy servant, that when my master went into the house of Rimmon to worship there, and he leaned on my hand, and I worshipped in the house of Rimmon; in that I have worshipped in the house of Rimmon, the Lord pardon thy servant in this thing." Rimmon is supposed by Selden to the same with Elion, a god of the Phoenicians, borrowed undoubtedly from the Elyon of the Hebrews, one of the names of God. Kg2 7:2, Kg2 7:17
and I bow: Kg2 17:35; Exo 20:5; Kg1 19:18
the Lord pardon: Ch2 30:18, Ch2 30:19; Jer 50:20
Geneva 1599
In this thing the LORD (i) pardon thy servant, [that] when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
(i) He feels his conscience is wounded by being present at idols service, and therefore desires God to forgive him, lest others by his example might fall to idolatry: for as for his own part he confesses that he will never serve any but the true God.
John Gill
In this thing the Lord pardon thy servant,.... Which he next mentions, and on account of which he desires the prayers of Elisha for him, as the Vulgate Latin version; or it may be, this is a prayer of his own, put up at this time to the true Jehovah, in whom he believed:
that when my master: meaning the king of Syria:
goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon; the Lord pardon thy servant in this thing; the house of Rimmon was a temple of an idol of that name; what idol it was is not easy to say; the Septuagint version calls it Remman, thought by some to be the same with Remphan, Acts 7:43, a name of Saturn, said to be given him from a Greek word, which signifies to "wander" (q), he being placed among the wandering stars in the supreme heavens; which is not likely, for the word is certainly of a Syriac signification, and comes either from which signifies "high", and so the same with Elioun, the Phoenician deity, called the most high (r); or, as "Rimmon" is used for a pomegranate, this is thought to design the Syrian goddess, to whom this sort of fruit was sacred; or Juno, whose statue, in her temple at Mycenas (s), had a pomegranate in one hand; or rather this Rimmon was Jupiter Cassius, so called from Mount Cassius, which divided Syria from Egypt, who is painted with his hand stretched out, and a pomegranate in it (t); and may be the same with Caphtor, the father of the Caphtorim, Gen 10:14 who might be deified after his death, their names, Rimmon and Caphtor, being of the same signification (u). But be this deity as it may, it was worshipped by the Syrians; and when the king of Syria went in to worship, he used to lean upon the hand of one of his officers, either being lame, or for state sake, in which office Naaman was; and his request to the prophet, or to the Lord, is, not for pardon for a sin to be committed; nor to be indulged in his continuance of it; not to worship the idol along with his master; nor to dissemble the worship of it, when he really worshipped it not; nor to be excused any evil in the discharge of his post and office; but for the pardon of the sin of idolatry he had been guilty of, of which he was truly sensible, now sincerely acknowledges, and desires forgiveness of; and so Dr. Lightfoot (w), and some others (x), interpret it; and to this sense the words may be rendered:
when my master went in to the house of Rimmon to worship there; which was his usual custom; and he leaned on my hand, which was the common form in which he was introduced into it:
and I worshipped in the house of Rimmon, as his master did, for the same word is used here as before:
in as much, or seeing I have worshipped in the house of Rimmon, have been guilty of such gross idolatry:
the Lord, I pray, forgive thy servant in this thing; the language of a true penitent.
(q) A "vagari", Hesychius. (r) Vid. Selden. de Dis Syris Syntagm. 2. c. 10. (s) Pausan. Corinthiac. sive, l. 2. p. 114. (t) Achilles Tatius, l. 3. Vid. Reland. Palestin. Illustrat. tom. 2. p. 934. (u) See Clayton's Origin of Hieroglyphics, p. 113. (w) Works, vol. 1. p. 86. (x) Vid. Quenstedt. Dissert. de. Petit. Naaman. sect. 21, 22.
John Wesley
Rimmon - A Syrian idol, called here by the LXX, Remman, and Acts 7:43, Remphan. My hand - Or, arm, upon which, the king leaned, either for state, or for support.
Robert Jamieson, A. R. Fausset and David Brown
goeth into the house of Rimmon--a Syrian deity; probably the sun, or the planetary system, of which a pomegranate (Hebrew, Rimmon) was the symbol.
leaneth on my hand--that is, meaning the service which Naaman rendered as the attendant of his sovereign. Elisha's prophetic commission not extending to any but the conversion of Israel from idolatry, he makes no remark, either approving or disapproving, on the declared course of Naaman, but simply gives the parting benediction (4Kings 5:19).
5:195:19: Եւ ասէ Եղիսեէ ցՆեեման. Ե՛րթ խաղաղութեամբ։ Եւ գնա՛ց ՚ի նմանէ յերկրէն Իսրայէլի[3813]։[3813] Յօրինակին. Եւ գնաց ՚ի նմանէ յերկիրն Իսրայէլի։
19 Եղիսէէն ասաց Նէեմանին. «Գնա՛ խաղաղութեամբ»: Եւ նա գնաց նրա մօտից, Իսրայէլի երկրից:
19 Մարգարէն անոր ըսաւ. «Գնա՛ խաղաղութեամբ» եւ անիկա անոր քովէն գնաց։ Բայց երբ քիչ մը հեռացաւ,
Եւ ասէ Եղիսէ ցՆէեման. Երթ խաղաղութեամբ: Եւ գնաց ի նմանէ [67]յերկրէն Իսրայելի:

5:19: Եւ ասէ Եղիսեէ ցՆեեման. Ե՛րթ խաղաղութեամբ։ Եւ գնա՛ց ՚ի նմանէ յերկրէն Իսրայէլի[3813]։
[3813] Յօրինակին. Եւ գնաց ՚ի նմանէ յերկիրն Իսրայէլի։
19 Եղիսէէն ասաց Նէեմանին. «Գնա՛ խաղաղութեամբ»: Եւ նա գնաց նրա մօտից, Իսրայէլի երկրից:
19 Մարգարէն անոր ըսաւ. «Գնա՛ խաղաղութեամբ» եւ անիկա անոր քովէն գնաց։ Բայց երբ քիչ մը հեռացաւ,
zohrab-1805▾ eastern-1994▾ western am▾
5:195:19 И сказал ему: иди с миром. И он отъехал от него на небольшое пространство земли.
5:19 καὶ και and; even εἶπεν επω say; speak Ελισαιε ελισαιε to; toward Ναιμαν ναιμαν Naiman; Neman δεῦρο δευρο come on; this point εἰς εις into; for εἰρήνην ειρηνη peace καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἀπ᾿ απο from; away αὐτοῦ αυτος he; him εἰς εις into; for δεβραθα δεβραθα the γῆς γη earth; land
5:19 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֖ו lˌô לְ to לֵ֣ךְ lˈēḵ הלך walk לְ lᵊ לְ to שָׁלֹ֑ום šālˈôm שָׁלֹום peace וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk מֵ mē מִן from אִתֹּ֖ו ʔittˌô אֵת together with כִּבְרַת־ kivraṯ- כְּבָרָה stretch אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
5:19. qui dixit ei vade in pace abiit ergo ab eo electo terrae temporeAnd he said to him: Go in peace. So he departed from him, in the spring time of the earth.
19. And he said unto him, Go in peace. So he departed from him a little way.
5:19. And he said to him, “Go in peace.” Then he went away from him, in the elect time of the earth.
5:19. And he said unto him, Go in peace. So he departed from him a little way.
And he said unto him, Go in peace. So he departed from him a little way:

5:19 И сказал ему: иди с миром. И он отъехал от него на небольшое пространство земли.
5:19
καὶ και and; even
εἶπεν επω say; speak
Ελισαιε ελισαιε to; toward
Ναιμαν ναιμαν Naiman; Neman
δεῦρο δευρο come on; this point
εἰς εις into; for
εἰρήνην ειρηνη peace
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
εἰς εις into; for
δεβραθα δεβραθα the
γῆς γη earth; land
5:19
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לֹ֖ו lˌô לְ to
לֵ֣ךְ lˈēḵ הלך walk
לְ lᵊ לְ to
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
מֵ מִן from
אִתֹּ֖ו ʔittˌô אֵת together with
כִּבְרַת־ kivraṯ- כְּבָרָה stretch
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
5:19. qui dixit ei vade in pace abiit ergo ab eo electo terrae tempore
And he said to him: Go in peace. So he departed from him, in the spring time of the earth.
5:19. And he said to him, “Go in peace.” Then he went away from him, in the elect time of the earth.
5:19. And he said unto him, Go in peace. So he departed from him a little way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Пророк своим прощальными приветом "иди с миром" как бы снисходит тревогам совести Неемана. О расстоянии кибрат-гаарец см. толкования к Быт. XXXV:16: "Толков. Библия" т. I.
Adam Clarke: Commentary on the Bible - 1831
5:19: And he said unto him - There is a most singular and important reading in one of De Rossi's MSS., which he numbers 191. It has in the margin לא ק that is, "read לא lo, not, instead of לו lo, to him." Now this reading supposes that Naaman did ask permission from the prophet to worship in Rimmon's temple; to which the prophet answers, No; go in peace: that is, maintain thy holy resolutions, be a consistent worshipper of the true God, and avoid all idolatrous practices. Another MS., No. 383, appears first to have written לו to him, but to have corrected it immediately by inserting an א aleph after the ו vau; and thus, instead of making it לא no, it has made it לוא lu, which is no word.
4 Kings (2 Kings) 5:20
Albert Barnes: Notes on the Bible - 1834
5:19: So he departed ... - This clause should not be separated from the succeeding verse. The meaning is, "So he departed from him, and had gone a little way, when Gehazi bethought himself of what he would do, and followed after him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: he said: Mat 9:16, Mat 9:17; Joh 16:12; Co1 3:2; Heb 5:13, Heb 5:14
Go in peace: Exo 4:18; Sa1 1:17, Sa1 25:35; Mar 5:34; Luk 7:50, Luk 8:48
little way: Heb. a little piece of ground, Gen 35:16 *marg.
Geneva 1599
And he said unto him, (k) Go in peace. So he departed from him a little way.
(k) The prophet did not approve his act, but after the common manner of speech he bids him farewell.
John Gill
And he said unto him,.... That is, the prophet said to Naaman:
go in peace: in peace of mind; be assured that God has pardoned this and all other transgressions:
so he departed from him a little way; about a mile, as the Targum, and so other Jewish writers; of this phrase; see Gill on Gen 35:16, some say a land's length, that is, about one hundred and twenty feet; rather it was a thousand cubits, or half a mile.
5:205:20: Եւ ասէ Գեեզի պատանեա՛կն Եղիսէի. Ահա խնայեաց տէր իմ ՚ի Նեեման Ասորի, չառնուլ ՚ի ձեռանէ նորա յորոց մատոյցն. կենդանի՛ է Տէր՝ եթէ ո՛չ ընթացայց զհետ նորա, եւ առից ինչ անտի[3814]։ [3814] Ոմանք. Չառնուլ ինչ ՚ի ձեռա՛՛։
20 Սպասաւոր Գէեզին ասաց Եղիսէէին. «Իմ տէրը հրաժարուեց վերցնել ասորի Նէեմանի բերած նուէրները: Կենդանի է Տէրը. ես նրա յետեւից կը վազեմ ու մի բան կ’առնեմ»:
20 Աստուծոյ մարդուն Եղիսէին ծառան Գէեզին ըսաւ. «Ահա իմ տէրս այս Ասորի Նէեմանին խնայեց ու անոր ձեռքէն անոր բերածը չառաւ. Տէրը կենդանի է որ ես անոր ետեւէն պիտի վազեմ եւ անկէ բան մը պիտի առնեմ»։
Եւ ասէ Գէեզի պատանեակն Եղիսէի[68]. Ահա խնայեաց տէր իմ ի Նէեման Ասորի, չառնուլ ի ձեռանէ նորա յորոց մատոյցն. կենդանի է Տէր, եթէ ոչ ընթացայց զհետ նորա եւ առից ինչ անտի:

5:20: Եւ ասէ Գեեզի պատանեա՛կն Եղիսէի. Ահա խնայեաց տէր իմ ՚ի Նեեման Ասորի, չառնուլ ՚ի ձեռանէ նորա յորոց մատոյցն. կենդանի՛ է Տէր՝ եթէ ո՛չ ընթացայց զհետ նորա, եւ առից ինչ անտի[3814]։
[3814] Ոմանք. Չառնուլ ինչ ՚ի ձեռա՛՛։
20 Սպասաւոր Գէեզին ասաց Եղիսէէին. «Իմ տէրը հրաժարուեց վերցնել ասորի Նէեմանի բերած նուէրները: Կենդանի է Տէրը. ես նրա յետեւից կը վազեմ ու մի բան կ’առնեմ»:
20 Աստուծոյ մարդուն Եղիսէին ծառան Գէեզին ըսաւ. «Ահա իմ տէրս այս Ասորի Նէեմանին խնայեց ու անոր ձեռքէն անոր բերածը չառաւ. Տէրը կենդանի է որ ես անոր ետեւէն պիտի վազեմ եւ անկէ բան մը պիտի առնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:205:20 И сказал Гиезий, слуга Елисея, человека Божия: вот, господин мой отказался взять из руки Неемана, этого Сириянина, то, что он приносил. Жив Господь! Побегу я за ним, и возьму у него что-нибудь.
5:20 καὶ και and; even εἶπεν επω say; speak Γιεζι γιεζι the παιδάριον παιδαριον little boy Ελισαιε ελισαιε see!; here I am ἐφείσατο φειδομαι spare; refrain ὁ ο the κύριός κυριος lord; master μου μου of me; mine τοῦ ο the Ναιμαν ναιμαν Naiman; Neman τοῦ ο the Σύρου συρος Syros; Siros τούτου ουτος this; he τοῦ ο the μὴ μη not λαβεῖν λαμβανω take; get ἐκ εκ from; out of χειρὸς χειρ hand αὐτοῦ αυτος he; him ἃ ος who; what ἐνήνοχεν φερω carry; bring ζῇ ζαω live; alive κύριος κυριος lord; master ὅτι οτι since; that εἰ ει if; whether μὴ μη not δραμοῦμαι τρεχω run ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him καὶ και and; even λήμψομαι λαμβανω take; get παρ᾿ παρα from; by αὐτοῦ αυτος he; him τι τις anyone; someone
5:20 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say גֵּיחֲזִ֗י gêḥᵃzˈî גֵּיחֲזִי Gehazi נַעַר֮ naʕar נַעַר boy אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha אִישׁ־ ʔîš- אִישׁ man הָ hā הַ the אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s) הִנֵּ֣ה׀ hinnˈē הִנֵּה behold חָשַׂ֣ךְ ḥāśˈaḵ חשׂך withhold אֲדֹנִ֗י ʔᵃḏōnˈî אָדֹון lord אֶֽת־ ʔˈeṯ- אֵת [object marker] נַעֲמָ֤ן naʕᵃmˈān נַעֲמָן Naaman הָֽ hˈā הַ the אֲרַמִּי֙ ʔᵃrammˌî אֲרַמִּי Aramean הַ ha הַ the זֶּ֔ה zzˈeh זֶה this מִ mi מִן from קַּ֥חַת qqˌaḥaṯ לקח take מִ mi מִן from יָּדֹ֖ו yyāḏˌô יָד hand אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵבִ֑יא hēvˈî בוא come חַי־ ḥay- חַי alive יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that אִם־ ʔim- אִם if רַ֣צְתִּי rˈaṣtî רוץ run אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after וְ wᵊ וְ and לָקַחְתִּ֥י lāqaḥtˌî לקח take מֵ mē מִן from אִתֹּ֖ו ʔittˌô אֵת together with מְאֽוּמָה׃ mᵊʔˈûmā מְאוּמָה something
5:20. dixitque Giezi puer viri Dei pepercit dominus meus Naaman Syro isti ut non acciperet ab eo quae adtulit vivit Dominus quia curram post eum et accipiam ab eo aliquidBut Giezi, the servant of the man of God, said: My master hath spared Naaman this Syrian, in not receiving of him that which he brought: as the Lord liveth, I will run after him, and take something of him.
20. But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared this Naaman the Syrian, in not receiving at his hands that which he brought: as the LORD liveth, I will run after him, and take somewhat of him.
5:20. And Gehazi, the servant of the man of God, said: “My lord has spared Naaman, this Syrian, by not receiving from him what he brought. As the Lord lives, I will run after him, and take something from him.”
5:20. But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, [as] the LORD liveth, I will run after him, and take somewhat of him.
But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, [as] the LORD liveth, I will run after him, and take somewhat of him:

5:20 И сказал Гиезий, слуга Елисея, человека Божия: вот, господин мой отказался взять из руки Неемана, этого Сириянина, то, что он приносил. Жив Господь! Побегу я за ним, и возьму у него что-нибудь.
5:20
καὶ και and; even
εἶπεν επω say; speak
Γιεζι γιεζι the
παιδάριον παιδαριον little boy
Ελισαιε ελισαιε see!; here I am
ἐφείσατο φειδομαι spare; refrain
ο the
κύριός κυριος lord; master
μου μου of me; mine
τοῦ ο the
Ναιμαν ναιμαν Naiman; Neman
τοῦ ο the
Σύρου συρος Syros; Siros
τούτου ουτος this; he
τοῦ ο the
μὴ μη not
λαβεῖν λαμβανω take; get
ἐκ εκ from; out of
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
ος who; what
ἐνήνοχεν φερω carry; bring
ζῇ ζαω live; alive
κύριος κυριος lord; master
ὅτι οτι since; that
εἰ ει if; whether
μὴ μη not
δραμοῦμαι τρεχω run
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
καὶ και and; even
λήμψομαι λαμβανω take; get
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
τι τις anyone; someone
5:20
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
גֵּיחֲזִ֗י gêḥᵃzˈî גֵּיחֲזִי Gehazi
נַעַר֮ naʕar נַעַר boy
אֱלִישָׁ֣ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
אִישׁ־ ʔîš- אִישׁ man
הָ הַ the
אֱלֹהִים֒ ʔᵉlōhîm אֱלֹהִים god(s)
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
חָשַׂ֣ךְ ḥāśˈaḵ חשׂך withhold
אֲדֹנִ֗י ʔᵃḏōnˈî אָדֹון lord
אֶֽת־ ʔˈeṯ- אֵת [object marker]
נַעֲמָ֤ן naʕᵃmˈān נַעֲמָן Naaman
הָֽ hˈā הַ the
אֲרַמִּי֙ ʔᵃrammˌî אֲרַמִּי Aramean
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
מִ mi מִן from
קַּ֥חַת qqˌaḥaṯ לקח take
מִ mi מִן from
יָּדֹ֖ו yyāḏˌô יָד hand
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵבִ֑יא hēvˈî בוא come
חַי־ ḥay- חַי alive
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
אִם־ ʔim- אִם if
רַ֣צְתִּי rˈaṣtî רוץ run
אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after
וְ wᵊ וְ and
לָקַחְתִּ֥י lāqaḥtˌî לקח take
מֵ מִן from
אִתֹּ֖ו ʔittˌô אֵת together with
מְאֽוּמָה׃ mᵊʔˈûmā מְאוּמָה something
5:20. dixitque Giezi puer viri Dei pepercit dominus meus Naaman Syro isti ut non acciperet ab eo quae adtulit vivit Dominus quia curram post eum et accipiam ab eo aliquid
But Giezi, the servant of the man of God, said: My master hath spared Naaman this Syrian, in not receiving of him that which he brought: as the Lord liveth, I will run after him, and take something of him.
5:20. And Gehazi, the servant of the man of God, said: “My lord has spared Naaman, this Syrian, by not receiving from him what he brought. As the Lord lives, I will run after him, and take something from him.”
5:20. But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, [as] the LORD liveth, I will run after him, and take somewhat of him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-27: "В пророке достойны удивления и сила благодати, и правдивость приговора, потому что, узнав о взятом тайно Гиезием, отдать ему в наследие и проказу Нееманову" (блаж. Феодорит, вопр. 19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Naaman's Gratitude. B. C. 894.

20 But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take somewhat of him. 21 So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well? 22 And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. 23 And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him. 24 And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed. 25 But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither. 26 And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants? 27 The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow.
Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were, v. 13. Elisha, a holy prophet, a man of God, has but one servant, and he proves a base, lying, naughty fellow. Those that heard of Elisha at a distance honoured him, and got good by what they heard; but he that stood continually before him, to hear his wisdom, had no good impressions made upon him either by his doctrine or miracles. One would have expected that Elisha's servant should be a saint (even Ahab's servant, Obadiah, was), but even Christ himself had a Judas among his followers. The means of grace cannot give grace. The best men, the best ministers have often had those about them that have been their grief and shame. The nearer the church the further from God. Many come from the east and west to sit down with Abraham when the children of the kingdom shall be cast out. Here is,
I. Gehazi's sin. It was a complicated sin. 1. The love of money, that root of all evil, was at the bottom of it. His master contemned Naaman's treasures, but he coveted them, v. 20. His heart (says bishop Hall) was packed up in Naaman's chests, and he must run after him to fetch it. Multitudes, by coveting worldly wealth, have erred from the faith and pierced themselves with many sorrows. 2. He blamed his master for refusing Naaman's present, condemned him as foolish in not taking gold when he might have it, envied and grudged his kindness and generosity to this stranger, though it was for the good of his soul. In short, he thought himself wiser than his master. 3. When Naaman, like a person of accomplished manners, alighted from his chariot to meet him (v. 21), he told him a deliberate lie, that his master sent him to him, and so he received that courtesy to himself that Naaman intended to his master. 4. He abused his master, and basely misrepresented him to Naaman as one that had soon repented of his generosity, that was fickle, and did not know his own mind, that would say and unsay, swear and unswear, that would not do an honourable thing but he must presently undo it again. his story of the two sons of the prophets was as silly as it was false; if he would have begged a token for two young scholars, surely less than a talent of silver might serve them. 5. There was danger of his alienating Naaman from that holy religion which he had espoused, and lessening his good opinion of it. he would be ready to say, as Paul's enemies suggested concerning him (2 Cor. xii. 16, 17), that, though Elisha himself did not burden him, yet being crafty he caught him with guile, sending those that made a gain of him. We hope that he understood afterwards that Elisha's hand was not in it, and that Gehazi was forced to restore what he had unjustly got, else it might have driven him to his idols again. 6. His seeking to conceal what he had unjustly got added much to his sin. (1.) He hid it, as Achan did his gain, by sacrilege, in the tower, a secret place, a strong place, till he should have an opportunity of laying it out, v. 24. Now he thought himself sure of it, and applauded his own management of a fraud by which he had imposed, not only upon the prudence of Naaman, but upon Elisha's spirit of discerning, as Ananias and Sapphira upon the apostles. (2.) He denied it: He went in, and stood before his master, ready to receive his orders. None looked more observant of his master, though really none more injurious to him; he thought, as Ephraim, I have become rich, but they shall find no iniquity in me, Hos. xii. 8. His master asked him where he had been, "Nowhere, sir" (said he), "out of the house." Note, One lie commonly begets another: the way of that sin is down-hill; therefore dare to be true.
II. The punishment of this sin. Elisha immediately called him to an account for it; and observe,
1. How he was convicted. He thought to impose upon the prophet, but was soon given to understand that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost. Elisha could tell him, (1.) What he had done, though he had denied it. "Thou sayest thou wentest nowhere, but went not my heart with thee?" v. 26. Had Gehazi yet to learn that prophets had spiritual eyes? or could he think to hide any thing from a seer, from him with whom the secret of the Lord was? Note, It is folly to presume upon sin in hopes of secresy. When thou goest aside into any by-path does not thy own conscience go with thee? Does not the eye of God go with thee? He that covers his sin shall not prosper, particularly a lying tongue is but for a moment, Prov. xii. 19. Truth will transpire, and often comes to light strangely, to the confusion of those that make lies their refuge. (2.) What he designed, though he kept that in his own breast. He could tell him the very thoughts and intents of his heart, that he was projecting, now that he had got these two talents, to purchase ground and cattle, to leave Elisha's service, and to set up for himself. Note, All the foolish hopes and contrivances of carnal worldlings are open before God. And he tells him also the evil of it: "Is it a time to receive money? Is this an opportunity of enriching thyself? Couldst thou find no better way of getting money than by belying thy master and laying a stumbling-block before a young convert?" Note, Those that are for getting wealth at any time, and by any ways and means whatsoever, right or wrong, lay themselves open to a great deal of temptation. Those that will be rich (per fas, per nefas; rem, rem, quocunque modo rem--by fair means, by foul means; careless of principle, intent only on money) drown themselves in destruction and perdition, 1 Tim. vi. 9. War, and fire, and plague, and shipwreck, are not, as many make them, things to get money by. It is not a time to increase our wealth when we cannot do it but in such ways as are dishonourable to God and religion or injurious to our brethren or the public.
2. How he was punished for it: The leprosy of Naaman shall cleave to thee, v. 27. If he will have his money, he shall take his disease with it, Transit cum onere--It passes with this incumbrance. He was contriving to entail lands upon his posterity; but, instead of them, he entails a loathsome disease on the heirs of his body, from generation to generation. The sentence was immediately executed on himself; no sooner said than done: He went out from his presence a leper as white as snow. Thus he is stigmatized and made infamous, and carries the mark of his shame wherever he goes: thus he loads himself and family with a curse, which shall not only for the present proclaim his villany, but for ever perpetuate the remembrance of it. Note, The getting of treasures by a lying tongue is a vanity tossed to and fro of those that seek death, Prov. xxi. 6. Those who get wealth by fraud and injustice cannot expect either the comfort or the continuance of it. What was Gehazi profited, though he gained his two talents, when thereby he lost his health, his honour, his peace, his service, and, if repentance prevented not, his soul for ever? See Job xx. 12, &c.
Adam Clarke: Commentary on the Bible - 1831
5:20: My master hath spared - this Syrian - He has neither taken any thing from him for himself, nor permitted him to give any thing to me.
4 Kings (2 Kings) 5:21
Albert Barnes: Notes on the Bible - 1834
5:20: This Syrian - The words are emphatic. Gehazi persuades himself that it is right to spoil a Syrian - that is, a Gentile, and an enemy of Israel.
As the Lord liveth - These words are here a profane oath. Gehazi, anxious to make himself believe that he is acting in a proper, and, even, in a religions spirit, does not scruple to introduce one of the most solemn of religious phrases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: Gehazi: Kg2 4:12, Kg2 4:31, Kg2 4:36; Mat 10:4; Joh 6:70, Joh 12:6, Joh 13:2; Act 8:18, Act 8:19
my master: Pro 26:16; Luk 16:8; Joh 12:5, Joh 12:6; Act 5:2
as the Lord liveth: Kg2 6:31; Exo 20:7; Sa1 14:39
and take: Exo 20:17; Psa 10:3; Jer 22:17; Hab 2:9; Luk 12:15; Ti1 6:9-11; Ti2 4:10; Tit 1:7; Pe1 5:2; Pe2 2:14, Pe2 2:15
Carl Friedrich Keil and Franz Delitzsch

Punishment of Gehazi. - 4Kings 5:20-22. When Naaman had gone a stretch of the way (ארץ כּברת, 4Kings 5:19; see at Gen 35:16), there arose in Gehazi, the servant of Elisha, the desire for a portion of the presents of the Syrian which his master had refused (אם כּי יי חי, as truly as Jehovah liveth, assuredly I run after him; אם כּי as in 1Kings 25:34). He therefore hastened after him; and as Naaman no sooner saw Gehazi running after him than he sprang quickly down from his chariot in reverential gratitude to the prophet (יפּל as in Gen 24:64), he asked in the name of Elisha for a talent of silver and two changes of raiment, professedly for two poor pupils of the prophets, who had come to the prophet from Mount Ephraim.
John Gill
But Gehazi the servant of Elisha the man of God said,.... Within himself, observing what had passed:
behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: he speaks contemptibly of Naaman, as an alien from the commonwealth of Israel, and reproaches his master for letting him go free, without paying for his cure; when he thought he should have taken what he brought and offered, and given it to needy Israelites, and especially to the sons of the prophets, that wanted it; and perhaps it mostly disturbed him, that he had no share of it himself:
but, as the Lord liveth, I will run after him, and take somewhat of him; the word for "somewhat", wanting a letter usually in it, is what is sometimes used for a blot; and Jarchi observes, that Gehazi taking something from Naaman, was a blot unto him, and indeed such an one that he could not wipe off.
John Wesley
Gehazi - One would expect Elisha's servant should have been a saint: but we find him far otherwise. The best men, the best ministers, have often had those about them, that were their grief and shame. This Syrian - A stranger, and one of that nation who are the implacable enemies of God's people. As the Lord - He swears, that he might have some pretence for the action to which he had bound himself by his oath; not considering, that to swear to do any wicked action, is so far from excusing it, that it makes it much worse.
Robert Jamieson, A. R. Fausset and David Brown
GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (4Kings 5:20-27)
I will run after him, and take somewhat of him--The respectful courtesy to Elisha, shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie--the artful management is dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he had not left the house--give a most unfavorable impression of Gehazi's character.
5:215:21: Եւ պնդեցաւ Գեեզի զհետ Նեեմանայ։ Եւ ետես զնա Նեեման՝ ընթացեալ զհետ նորա. եւ դարձաւ ՚ի կառացն ընդ առաջ նորա եւ ասէ. Ողջո՞յն է։
21 Գէեզին վազեց Նէեմանի յետեւից, եւ երբ Նէեմանը տեսաւ, որ նա իր յետեւից է գալիս, մարտակառքից իջաւ եւ նրան ընդառաջ գնալով՝ ասաց. «Բարի՞ գործով է»:
21 Գէեզի Նէեմանին ետեւէն վազեց։ Նէեման, երբ տեսաւ թէ ծառան իր ետեւէն կը վազէ, իր կառքէն վար իջաւ զանիկա դիմաւորելու ու ըսաւ. «Ողջութի՞ւն է»։
Եւ պնդեցաւ Գէեզի զհետ Նէեմանայ. եւ ետես զնա Նէեման ընթացեալ զհետ նորա եւ դարձաւ ի կառացն ընդ առաջ նորա եւ ասէ. Ողջո՞յն է:

5:21: Եւ պնդեցաւ Գեեզի զհետ Նեեմանայ։ Եւ ետես զնա Նեեման՝ ընթացեալ զհետ նորա. եւ դարձաւ ՚ի կառացն ընդ առաջ նորա եւ ասէ. Ողջո՞յն է։
21 Գէեզին վազեց Նէեմանի յետեւից, եւ երբ Նէեմանը տեսաւ, որ նա իր յետեւից է գալիս, մարտակառքից իջաւ եւ նրան ընդառաջ գնալով՝ ասաց. «Բարի՞ գործով է»:
21 Գէեզի Նէեմանին ետեւէն վազեց։ Նէեման, երբ տեսաւ թէ ծառան իր ետեւէն կը վազէ, իր կառքէն վար իջաւ զանիկա դիմաւորելու ու ըսաւ. «Ողջութի՞ւն է»։
zohrab-1805▾ eastern-1994▾ western am▾
5:215:21 И погнался Гиезий за Нееманом. И увидел Нееман бегущего за собою, и сошел с колесницы навстречу ему, и сказал: с миром ли?
5:21 καὶ και and; even ἐδίωξε διωκω go after; pursue Γιεζι γιεζι in back; after τοῦ ο the Ναιμαν ναιμαν Naiman; Neman καὶ και and; even εἶδεν οραω view; see αὐτὸν αυτος he; him Ναιμαν ναιμαν Naiman; Neman τρέχοντα τρεχω run ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return ἀπὸ απο from; away τοῦ ο the ἅρματος αρμα chariot εἰς εις into; for ἀπαντὴν απαντη he; him
5:21 וַ wa וְ and יִּרְדֹּ֥ף yyirdˌōf רדף pursue גֵּיחֲזִ֖י gêḥᵃzˌî גֵּיחֲזִי Gehazi אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after נַֽעֲמָ֑ן nˈaʕᵃmˈān נַעֲמָן Naaman וַ wa וְ and יִּרְאֶ֤ה yyirʔˈeh ראה see נַֽעֲמָן֙ nˈaʕᵃmān נַעֲמָן Naaman רָ֣ץ rˈāṣ רוץ run אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after וַ wa וְ and יִּפֹּ֞ל yyippˈōl נפל fall מֵ mē מִן from עַ֧ל ʕˈal עַל upon הַ ha הַ the מֶּרְכָּבָ֛ה mmerkāvˈā מֶרְכָּבָה chariot לִ li לְ to קְרָאתֹ֖ו qᵊrāṯˌô קרא encounter וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הֲ hᵃ הֲ [interrogative] שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
5:21. et secutus est Giezi post tergum Naaman quem cum vidisset ille currentem ad se desilivit de curru in occursum eius et ait rectene sunt omniaAnd Giezi followed after Naaman: and when he saw him running after him, he leapt down from his chariot to meet him, and said: Is all well?
21. So Gehazi followed after Naaman. And when Naaman saw one running after him, he lighted down from the chariot to meet him, and said, Is all well?
5:21. And so, Gehazi followed after the back of Naaman. And when he had seen him running toward him, he leaped down from his chariot to meet him, and he said, “Is all well?”
5:21. So Gehazi followed after Naaman. And when Naaman saw [him] running after him, he lighted down from the chariot to meet him, and said, [Is] all well?
So Gehazi followed after Naaman. And when Naaman saw [him] running after him, he lighted down from the chariot to meet him, and said, [Is] all well:

5:21 И погнался Гиезий за Нееманом. И увидел Нееман бегущего за собою, и сошел с колесницы навстречу ему, и сказал: с миром ли?
5:21
καὶ και and; even
ἐδίωξε διωκω go after; pursue
Γιεζι γιεζι in back; after
τοῦ ο the
Ναιμαν ναιμαν Naiman; Neman
καὶ και and; even
εἶδεν οραω view; see
αὐτὸν αυτος he; him
Ναιμαν ναιμαν Naiman; Neman
τρέχοντα τρεχω run
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
ἀπὸ απο from; away
τοῦ ο the
ἅρματος αρμα chariot
εἰς εις into; for
ἀπαντὴν απαντη he; him
5:21
וַ wa וְ and
יִּרְדֹּ֥ף yyirdˌōf רדף pursue
גֵּיחֲזִ֖י gêḥᵃzˌî גֵּיחֲזִי Gehazi
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
נַֽעֲמָ֑ן nˈaʕᵃmˈān נַעֲמָן Naaman
וַ wa וְ and
יִּרְאֶ֤ה yyirʔˈeh ראה see
נַֽעֲמָן֙ nˈaʕᵃmān נַעֲמָן Naaman
רָ֣ץ rˈāṣ רוץ run
אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after
וַ wa וְ and
יִּפֹּ֞ל yyippˈōl נפל fall
מֵ מִן from
עַ֧ל ʕˈal עַל upon
הַ ha הַ the
מֶּרְכָּבָ֛ה mmerkāvˈā מֶרְכָּבָה chariot
לִ li לְ to
קְרָאתֹ֖ו qᵊrāṯˌô קרא encounter
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
הֲ hᵃ הֲ [interrogative]
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
5:21. et secutus est Giezi post tergum Naaman quem cum vidisset ille currentem ad se desilivit de curru in occursum eius et ait rectene sunt omnia
And Giezi followed after Naaman: and when he saw him running after him, he leapt down from his chariot to meet him, and said: Is all well?
5:21. And so, Gehazi followed after the back of Naaman. And when he had seen him running toward him, he leaped down from his chariot to meet him, and he said, “Is all well?”
5:21. So Gehazi followed after Naaman. And when Naaman saw [him] running after him, he lighted down from the chariot to meet him, and said, [Is] all well?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:21: He lighted down from the chariot - He treats even the prophet's servant with the profoundest respect, alights from his chariot, and goes to meet him.
Is all well? - השלום hashalom; Is it peace, or prosperity?
4 Kings (2 Kings) 5:22
Albert Barnes: Notes on the Bible - 1834
5:21: He lighted down from the chariot - This was an act of quite uncalled-for courtesy. It indicates eagerness to honor the master in the person of his servant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: he lighted: Luk 7:6, Luk 7:7; Act 8:31, Act 10:25, Act 10:26
Is all well: Heb. Is there peace, Kg2 4:26, Kg2 9:17-22
Geneva 1599
So Gehazi followed after Naaman. And when Naaman saw [him] running after him, (l) he lighted down from the chariot to meet him, and said, [Is] all well?
(l) Declaring by it, the honour and affection he bore to the prophet his master.
John Gill
So Gehazi followed after Naaman,.... As fast as he could:
and when Naaman saw him running after him; which he might observe, looking back, or be informed of by some of his servants:
he lighted down from the chariot to meet him; in honour to the prophet, whose servant he was:
and said, is all well? fearing something ill had befallen Elisha; or he himself had done something wrong, which occasioned the servant to run after him.
5:225:22: Եւ ասէ Գեեզի. Ողջոյն է. տէր իմ առաքեաց զիս առ քեզ եւ ասէ. Ահա եկին առ իս երկու պատանեակք ՚ի լեռնէն Եփրեմի յորդւոցն մարգարէից, տո՛ւր նոցա տաղանտ մի արծաթոյ, եւ երկուս պատմուճանս հանդերձեալս։
22 Գէեզին ասաց. «Բարի գործով է: Իմ տէրն ինձ քեզ մօտ ուղարկեց՝ ասելով. “Ահա Եփրեմի լեռից ինձ մօտ եկան երկու երիտասարդ մարգարէներ: Նրանց համար տո՛ւր մի տաղանդ[69] արծաթ եւ երկու ձեռք պատմուճան”»:[69] 69. Շուրջ 30կիլոգրամ:
22 Անիկա ըսաւ. «Ողջութիւն է. իմ տէրս զիս ղրկեց ու ըսաւ. «Ահա հիմա Եփրեմին լեռնէն մարգարէներու որդիներէն երկու պատանի եկան ինծի. շնորհք ըրէ, անոնց համար տաղանդ մը արծաթ ու երկու ձեռք փոխելու հանդերձ տուր»։
Եւ ասէ Գէեզի. Ողջոյն է. տէր իմ առաքեաց զիս առ քեզ եւ ասէ. Ահա եկին առ իս երկու պատանեակք ի լեռնէն Եփրեմի յորդւոց մարգարէից. տուր նոցա տաղանդ մի արծաթոյ, եւ երկուս պատմուճանս հանդերձեալս:

5:22: Եւ ասէ Գեեզի. Ողջոյն է. տէր իմ առաքեաց զիս առ քեզ եւ ասէ. Ահա եկին առ իս երկու պատանեակք ՚ի լեռնէն Եփրեմի յորդւոցն մարգարէից, տո՛ւր նոցա տաղանտ մի արծաթոյ, եւ երկուս պատմուճանս հանդերձեալս։
22 Գէեզին ասաց. «Բարի գործով է: Իմ տէրն ինձ քեզ մօտ ուղարկեց՝ ասելով. “Ահա Եփրեմի լեռից ինձ մօտ եկան երկու երիտասարդ մարգարէներ: Նրանց համար տո՛ւր մի տաղանդ[69] արծաթ եւ երկու ձեռք պատմուճան”»:
[69] 69. Շուրջ 30կիլոգրամ:
22 Անիկա ըսաւ. «Ողջութիւն է. իմ տէրս զիս ղրկեց ու ըսաւ. «Ահա հիմա Եփրեմին լեռնէն մարգարէներու որդիներէն երկու պատանի եկան ինծի. շնորհք ըրէ, անոնց համար տաղանդ մը արծաթ ու երկու ձեռք փոխելու հանդերձ տուր»։
zohrab-1805▾ eastern-1994▾ western am▾
5:225:22 Он отвечал: с миром; господин мой послал меня сказать: >.
5:22 καὶ και and; even εἶπεν επω say; speak εἰρήνη ειρηνη peace ὁ ο the κύριός κυριος lord; master μου μου of me; mine ἀπέστειλέν αποστελλω send off / away με με me λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am νῦν νυν now; present ἦλθον ερχομαι come; go πρός προς to; toward με με me δύο δυο two παιδάρια παιδαριον little boy ἐξ εκ from; out of ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem ἀπὸ απο from; away τῶν ο the υἱῶν υιος son τῶν ο the προφητῶν προφητης prophet δὸς διδωμι give; deposit δὴ δη in fact αὐτοῖς αυτος he; him τάλαντον ταλαντον 10,000 dollars; talent ἀργυρίου αργυριον silver piece; money καὶ και and; even δύο δυο two ἀλλασσομένας αλλασσω change στολάς στολη robe
5:22 וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say שָׁלֹ֗ום šālˈôm שָׁלֹום peace אֲדֹנִי֮ ʔᵃḏōnˈî אָדֹון lord שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say הִנֵּ֣ה hinnˈē הִנֵּה behold עַתָּ֡ה ʕattˈā עַתָּה now זֶ֠ה zˌeh זֶה this בָּ֣אוּ bˈāʔû בוא come אֵלַ֧י ʔēlˈay אֶל to שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two נְעָרִ֛ים nᵊʕārˈîm נַעַר boy מֵ mē מִן from הַ֥ר hˌar הַר mountain אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim מִ mi מִן from בְּנֵ֣י bbᵊnˈê בֵּן son הַ ha הַ the נְּבִיאִ֑ים nnᵊvîʔˈîm נָבִיא prophet תְּנָה־ tᵊnā- נתן give נָּ֤א nnˈā נָא yeah לָהֶם֙ lāhˌem לְ to כִּכַּר־ kikkar- כִּכָּר disk כֶּ֔סֶף kˈesef כֶּסֶף silver וּ û וְ and שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two חֲלִפֹ֥ות ḥᵃlifˌôṯ חֲלִיפָה substitute בְּגָדִֽים׃ bᵊḡāḏˈîm בֶּגֶד garment
5:22. et ille ait recte dominus meus misit me dicens modo venerunt ad me duo adulescentes de monte Ephraim ex filiis prophetarum da eis talentum argenti et vestes mutatorias duplicesAnd he said: Well: my master hath sent me to thee, saying: Just now there are come to me from mount Ephraim, two young men of the sons of the prophets: give them a talent of silver, and two changes of garments.
22. And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from the hill country of Ephraim two young men of the sons of the prophets; give them, I pray thee, a talent of silver, and two changes of raiment.
5:22. And he said: “It is well. My lord has sent me to you, saying: ‘Just now two youths from the sons of the prophets have come to me from mount Ephraim. Give them a talent of silver, and two changes of clothing.’ ”
5:22. And he said, All [is] well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments.
And he said, All [is] well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments:

5:22 Он отвечал: с миром; господин мой послал меня сказать: <<вот, теперь пришли ко мне с горы Ефремовой два молодых человека из сынов пророческих; дай им талант серебра и две перемены одежд>>.
5:22
καὶ και and; even
εἶπεν επω say; speak
εἰρήνη ειρηνη peace
ο the
κύριός κυριος lord; master
μου μου of me; mine
ἀπέστειλέν αποστελλω send off / away
με με me
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
νῦν νυν now; present
ἦλθον ερχομαι come; go
πρός προς to; toward
με με me
δύο δυο two
παιδάρια παιδαριον little boy
ἐξ εκ from; out of
ὄρους ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
τῶν ο the
προφητῶν προφητης prophet
δὸς διδωμι give; deposit
δὴ δη in fact
αὐτοῖς αυτος he; him
τάλαντον ταλαντον 10,000 dollars; talent
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
δύο δυο two
ἀλλασσομένας αλλασσω change
στολάς στολη robe
5:22
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
שָׁלֹ֗ום šālˈôm שָׁלֹום peace
אֲדֹנִי֮ ʔᵃḏōnˈî אָדֹון lord
שְׁלָחַ֣נִי šᵊlāḥˈanî שׁלח send
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
הִנֵּ֣ה hinnˈē הִנֵּה behold
עַתָּ֡ה ʕattˈā עַתָּה now
זֶ֠ה zˌeh זֶה this
בָּ֣אוּ bˈāʔû בוא come
אֵלַ֧י ʔēlˈay אֶל to
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
נְעָרִ֛ים nᵊʕārˈîm נַעַר boy
מֵ מִן from
הַ֥ר hˌar הַר mountain
אֶפְרַ֖יִם ʔefrˌayim אֶפְרַיִם Ephraim
מִ mi מִן from
בְּנֵ֣י bbᵊnˈê בֵּן son
הַ ha הַ the
נְּבִיאִ֑ים nnᵊvîʔˈîm נָבִיא prophet
תְּנָה־ tᵊnā- נתן give
נָּ֤א nnˈā נָא yeah
לָהֶם֙ lāhˌem לְ to
כִּכַּר־ kikkar- כִּכָּר disk
כֶּ֔סֶף kˈesef כֶּסֶף silver
וּ û וְ and
שְׁתֵּ֖י šᵊttˌê שְׁנַיִם two
חֲלִפֹ֥ות ḥᵃlifˌôṯ חֲלִיפָה substitute
בְּגָדִֽים׃ bᵊḡāḏˈîm בֶּגֶד garment
5:22. et ille ait recte dominus meus misit me dicens modo venerunt ad me duo adulescentes de monte Ephraim ex filiis prophetarum da eis talentum argenti et vestes mutatorias duplices
And he said: Well: my master hath sent me to thee, saying: Just now there are come to me from mount Ephraim, two young men of the sons of the prophets: give them a talent of silver, and two changes of garments.
5:22. And he said: “It is well. My lord has sent me to you, saying: ‘Just now two youths from the sons of the prophets have come to me from mount Ephraim. Give them a talent of silver, and two changes of clothing.’ ”
5:22. And he said, All [is] well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:22: And he said - שלום shalom. It is peace; all is right. This was a common mode of address and answer.
There be come to me from mount Ephraim - There was probably a school of the prophets at this mount.
4 Kings (2 Kings) 5:23
Albert Barnes: Notes on the Bible - 1834
5:22: From mount Ephraim - Bethel and Gilgal Kg2 2:1, at both of which there were "schools of the prophets," were situated on Mount Ephraim.
A talent of silver - A large demand in respect of the pretended occasion; but small compared with the amount which Naaman had pressed on the prophet Kg2 5:4. Gehazi had to balance between his own avarice, on the one hand, and the fear of raising suspicion on the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: My master: Kg1 13:18; Isa 59:3; Jer 9:3, Jer 9:5; Joh 8:44; Act 5:3, Act 5:4; Rev 21:8
the sons: Kg2 2:3; Kg1 20:35
give them: Co2 12:16-18
a talent: Kg2 5:5; Exo 38:24-28; Kg1 20:39
John Gill
And he said, all is well,.... He need give himself no uneasiness at the coming and sight of him:
my master hath sent me, saying, behold, even now there be come to me; just then, since he departed from him:
from Mount Ephraim two young men of the sons of the prophets: where perhaps was a school of them:
give them, I pray thee, a talent of silver, and two changes of garments: which, as it was a downright lie, so highly improbable that Elisha should ask so large a sum of money, with two changes of raiment, for two young scholars, see 4Kings 5:5 and which Naaman, with a little reflection, might have seen through; but his heart was so filled with gratitude for the benefit received, that he was glad of an opportunity, at any rate, of showing respect to the prophet.
5:235:23: Եւ ասէ Նեեման. Թէ ա՛յդպէս իցէ, ա՛ռ երիս տաղանտս արծաթոյ։ Եւ բռնադատեաց զնա, եւ ծրարեաց երիս տաղանտս արծաթոյ յերկուս պարկս, եւ երկուս պատմուճանս հանդերձեալս. եւ ետ ցերկուս ծառայս իւր՝ եւ բարձին առաջի նորա.
23 Նէեմանն ասաց. «Եթէ այդպէս է, ա՛ռ երեք տաղանդ արծաթ»: Նէեմանն ստիպեց եւ երկու պարկի մէջ երեք տաղանդ արծաթ ու երկու ձեռք պատմուճան դնելով՝ տուեց իր երկու ծառաներին, որ տանեն նրա առջեւից:
23 Նէեման ըսաւ. «Շնորհք ըրէ՛, երկու տաղանդ ա՛ռ»։ Զանիկա բռնադատեց ու երկու պարկի մէջ երկու տաղանդ արծաթ դրաւ ու երկու ձեռք ալ փոխելու հանդերձ ծրարեց եւ իր ծառաներէն երկուքին տուաւ, որոնք անոր առջեւէն տարին։
Եւ ասէ Նէեման. [69]Թէ այդպէս իցէ, ա՛ռ երիս տաղանդս արծաթոյ``: Եւ բռնադատեաց զնա, եւ ծրարեաց [70]երիս տաղանդս արծաթոյ յերկուս պարկս, եւ երկուս պատմուճանս հանդերձեալս. եւ ետ ցերկուս ծառայս իւր եւ բարձին առաջի նորա:

5:23: Եւ ասէ Նեեման. Թէ ա՛յդպէս իցէ, ա՛ռ երիս տաղանտս արծաթոյ։ Եւ բռնադատեաց զնա, եւ ծրարեաց երիս տաղանտս արծաթոյ յերկուս պարկս, եւ երկուս պատմուճանս հանդերձեալս. եւ ետ ցերկուս ծառայս իւր՝ եւ բարձին առաջի նորա.
23 Նէեմանն ասաց. «Եթէ այդպէս է, ա՛ռ երեք տաղանդ արծաթ»: Նէեմանն ստիպեց եւ երկու պարկի մէջ երեք տաղանդ արծաթ ու երկու ձեռք պատմուճան դնելով՝ տուեց իր երկու ծառաներին, որ տանեն նրա առջեւից:
23 Նէեման ըսաւ. «Շնորհք ըրէ՛, երկու տաղանդ ա՛ռ»։ Զանիկա բռնադատեց ու երկու պարկի մէջ երկու տաղանդ արծաթ դրաւ ու երկու ձեռք ալ փոխելու հանդերձ ծրարեց եւ իր ծառաներէն երկուքին տուաւ, որոնք անոր առջեւէն տարին։
zohrab-1805▾ eastern-1994▾ western am▾
5:235:23 И сказал Нееман: возьми, пожалуй, два таланта. И упрашивал его. И завязал он два таланта серебра в два мешка и две перемены одежд и отдал двум слугам своим, и понесли перед ним.
5:23 καὶ και and; even εἶπεν επω say; speak Ναιμαν ναιμαν Naiman; Neman λαβὲ λαμβανω take; get διτάλαντον διταλαντον silver piece; money καὶ και and; even ἔλαβεν λαμβανω take; get ἐν εν in δυσὶ δυο two θυλάκοις θυλακος and; even δύο δυο two ἀλλασσομένας αλλασσω change στολὰς στολη robe καὶ και and; even ἔδωκεν διδωμι give; deposit ἐπὶ επι in; on δύο δυο two παιδάρια παιδαριον little boy αὐτοῦ αυτος he; him καὶ και and; even ἦραν αιρω lift; remove ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him
5:23 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say נַעֲמָ֔ן naʕᵃmˈān נַעֲמָן Naaman הֹואֵ֖ל hôʔˌēl יאל begin קַ֣ח qˈaḥ לקח take כִּכָּרָ֑יִם kikkārˈāyim כִּכָּר disk וַ wa וְ and יִּפְרָץ־ yyifroṣ- פרץ break בֹּ֗ו bˈô בְּ in וַ wa וְ and יָּצַר֩ yyāṣˌar צור bind כִּכְּרַ֨יִם kikkᵊrˌayim כִּכָּר disk כֶּ֜סֶף kˈesef כֶּסֶף silver בִּ bi בְּ in שְׁנֵ֣י šᵊnˈê שְׁנַיִם two חֲרִטִ֗ים ḥᵃriṭˈîm חָרִיט purse וּ û וְ and שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two חֲלִפֹ֣ות ḥᵃlifˈôṯ חֲלִיפָה substitute בְּגָדִ֔ים bᵊḡāḏˈîm בֶּגֶד garment וַ wa וְ and יִּתֵּן֙ yyittˌēn נתן give אֶל־ ʔel- אֶל to שְׁנֵ֣י šᵊnˈê שְׁנַיִם two נְעָרָ֔יו nᵊʕārˈāʸw נַעַר boy וַ wa וְ and יִּשְׂא֖וּ yyiśʔˌû נשׂא lift לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
5:23. dixitque Naaman melius est ut accipias duo talenta et coegit eum ligavitque duo talenta argenti in duobus saccis et duplicia vestimenta et inposuit duobus pueris suis qui et portaverunt coram eoAnd Naaman said: It is better that thou take two talents. And he forced him, and bound two talents of silver in two bags, and two changes of garments, and laid them upon two of his servants, and they carried them before him.
23. And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of raiment, and laid them upon two of his servants; and they bare them before him.
5:23. And Naaman said, “It is better that you accept two talents.” And he urged him, and he bound the two talents of silver in two bags, with two changes of clothing. And he set them upon two of his servants, who carried them before him.
5:23. And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid [them] upon two of his servants; and they bare [them] before him.
And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid [them] upon two of his servants; and they bare [them] before him:

5:23 И сказал Нееман: возьми, пожалуй, два таланта. И упрашивал его. И завязал он два таланта серебра в два мешка и две перемены одежд и отдал двум слугам своим, и понесли перед ним.
5:23
καὶ και and; even
εἶπεν επω say; speak
Ναιμαν ναιμαν Naiman; Neman
λαβὲ λαμβανω take; get
διτάλαντον διταλαντον silver piece; money
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἐν εν in
δυσὶ δυο two
θυλάκοις θυλακος and; even
δύο δυο two
ἀλλασσομένας αλλασσω change
στολὰς στολη robe
καὶ και and; even
ἔδωκεν διδωμι give; deposit
ἐπὶ επι in; on
δύο δυο two
παιδάρια παιδαριον little boy
αὐτοῦ αυτος he; him
καὶ και and; even
ἦραν αιρω lift; remove
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
5:23
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
נַעֲמָ֔ן naʕᵃmˈān נַעֲמָן Naaman
הֹואֵ֖ל hôʔˌēl יאל begin
קַ֣ח qˈaḥ לקח take
כִּכָּרָ֑יִם kikkārˈāyim כִּכָּר disk
וַ wa וְ and
יִּפְרָץ־ yyifroṣ- פרץ break
בֹּ֗ו bˈô בְּ in
וַ wa וְ and
יָּצַר֩ yyāṣˌar צור bind
כִּכְּרַ֨יִם kikkᵊrˌayim כִּכָּר disk
כֶּ֜סֶף kˈesef כֶּסֶף silver
בִּ bi בְּ in
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
חֲרִטִ֗ים ḥᵃriṭˈîm חָרִיט purse
וּ û וְ and
שְׁתֵּי֙ šᵊttˌê שְׁנַיִם two
חֲלִפֹ֣ות ḥᵃlifˈôṯ חֲלִיפָה substitute
בְּגָדִ֔ים bᵊḡāḏˈîm בֶּגֶד garment
וַ wa וְ and
יִּתֵּן֙ yyittˌēn נתן give
אֶל־ ʔel- אֶל to
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
נְעָרָ֔יו nᵊʕārˈāʸw נַעַר boy
וַ wa וְ and
יִּשְׂא֖וּ yyiśʔˌû נשׂא lift
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
5:23. dixitque Naaman melius est ut accipias duo talenta et coegit eum ligavitque duo talenta argenti in duobus saccis et duplicia vestimenta et inposuit duobus pueris suis qui et portaverunt coram eo
And Naaman said: It is better that thou take two talents. And he forced him, and bound two talents of silver in two bags, and two changes of garments, and laid them upon two of his servants, and they carried them before him.
5:23. And Naaman said, “It is better that you accept two talents.” And he urged him, and he bound the two talents of silver in two bags, with two changes of clothing. And he set them upon two of his servants, who carried them before him.
5:23. And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid [them] upon two of his servants; and they bare [them] before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:23: He - bound two talents of silver - It required two servants to carry these two talents, for, according to the computation above, each talent was about 120lbs. weight.
4 Kings (2 Kings) 5:24
Albert Barnes: Notes on the Bible - 1834
5:23: Be content - i. e. "consent."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: Be content: Kg1 20:7; Luk 11:54
And he urged him: Kg2 5:16, Kg2 2:17
bound: Kg2 12:10 *marg.
and they bare: Isa 30:6
Carl Friedrich Keil and Franz Delitzsch

But Naaman forced him to accept two talents (קח הואל, be pleased to take; and כּכּרים, with the dual ending, ne pereat indicium numeri - Winer) in two purses, and two changes of raiment, and out of politeness had these presents carried by two of his servants before Gehazi.
John Gill
And Naaman said, be content,.... Or be pleased; do not object to it:
take two talents: a talent for each young man, which amounted to between three hundred and four hundred pounds apiece:
and he urged; pressed him hard, insisted upon his taking them, who might pretend a great deal of modesty, and a strict regard to his master's orders:
and bound two talents of silver in two bags, with two changes of garments; for each young man:
and laid them upon two of his servants, the servants of Naaman, not choosing to burden Elisha's servant with them; for such a quantity of money and clothes was pretty heavy:
and they bare them before him; both for his ease, and for his honour.
John Wesley
Urged him - Who at first refused it upon a pretence of modesty.
Robert Jamieson, A. R. Fausset and David Brown
in two bags--People in the East, when travelling, have their money, in certain sums, put up in bags.
5:245:24: եւ եկին ՚ի մթինն, եւ ա՛ռ ՚ի ձեռաց նոցա, եւ եդ ՚ի տան. եւ արձակեաց զարսն՝ եւ գնացին[3815]. [3815] Ոմանք. Եւ ելին մթինն, եւ ա՛ռ ՚ի։
24 Երբ մի մութ տեղ հասան, նա բեռը խլեց նրանց ձեռքից ու տան մէջ դրեց, իսկ այդ մարդկանց ճանապարհ գցեց:
24 Ու երբ բլուրը* եկաւ՝ անոնց ձեռքէն առաւ ու տանը մէջ պահեց եւ այն մարդիկը ճամբեց ու գացին։
[71]Եւ եկին ի մթինն``, եւ ա՛ռ ի ձեռաց նոցա եւ եդ ի տան, եւ արձակեաց զարսն եւ գնացին:

5:24: եւ եկին ՚ի մթինն, եւ ա՛ռ ՚ի ձեռաց նոցա, եւ եդ ՚ի տան. եւ արձակեաց զարսն՝ եւ գնացին[3815].
[3815] Ոմանք. Եւ ելին մթինն, եւ ա՛ռ ՚ի։
24 Երբ մի մութ տեղ հասան, նա բեռը խլեց նրանց ձեռքից ու տան մէջ դրեց, իսկ այդ մարդկանց ճանապարհ գցեց:
24 Ու երբ բլուրը* եկաւ՝ անոնց ձեռքէն առաւ ու տանը մէջ պահեց եւ այն մարդիկը ճամբեց ու գացին։
zohrab-1805▾ eastern-1994▾ western am▾
5:245:24 Когда он пришел к холму, то взял из рук их и спрятал дома. И отпустил людей, и они ушли.
5:24 καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for τὸ ο the σκοτεινόν σκοτεινος dark καὶ και and; even ἔλαβεν λαμβανω take; get ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even παρέθετο παρατιθημι pose; serve ἐν εν in οἴκῳ οικος home; household καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth τοὺς ο the ἄνδρας ανηρ man; husband
5:24 וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come אֶל־ ʔel- אֶל to הָ hā הַ the עֹ֔פֶל ʕˈōfel עֹפֶל Ophel וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take מִ mi מִן from יָּדָ֖ם yyāḏˌām יָד hand וַ wa וְ and יִּפְקֹ֣ד yyifqˈōḏ פקד miss בַּ ba בְּ in † הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וַ wa וְ and יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man וַ wa וְ and יֵּלֵֽכוּ׃ yyēlˈēḵû הלך walk
5:24. cumque venisset iam vesperi tulit de manu eorum et reposuit in domo dimisitque viros et abieruntAnd when he was come, and now it was the evening, he took them from their hands, and laid them up in the house, and sent the men away, and they departed.
24. And when he came to the hill, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed.
5:24. And when now he had arrived in the evening, he took them from their hands, and he stored them in the house. And he dismissed the men, and they went away.
5:24. And when he came to the tower, he took [them] from their hand, and bestowed [them] in the house: and he let the men go, and they departed.
And when he came to the tower, he took [them] from their hand, and bestowed [them] in the house: and he let the men go, and they departed:

5:24 Когда он пришел к холму, то взял из рук их и спрятал дома. И отпустил людей, и они ушли.
5:24
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
τὸ ο the
σκοτεινόν σκοτεινος dark
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
παρέθετο παρατιθημι pose; serve
ἐν εν in
οἴκῳ οικος home; household
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
τοὺς ο the
ἄνδρας ανηρ man; husband
5:24
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
אֶל־ ʔel- אֶל to
הָ הַ the
עֹ֔פֶל ʕˈōfel עֹפֶל Ophel
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
מִ mi מִן from
יָּדָ֖ם yyāḏˌām יָד hand
וַ wa וְ and
יִּפְקֹ֣ד yyifqˈōḏ פקד miss
בַּ ba בְּ in
הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וַ wa וְ and
יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
וַ wa וְ and
יֵּלֵֽכוּ׃ yyēlˈēḵû הלך walk
5:24. cumque venisset iam vesperi tulit de manu eorum et reposuit in domo dimisitque viros et abierunt
And when he was come, and now it was the evening, he took them from their hands, and laid them up in the house, and sent the men away, and they departed.
5:24. And when now he had arrived in the evening, he took them from their hands, and he stored them in the house. And he dismissed the men, and they went away.
5:24. And when he came to the tower, he took [them] from their hand, and bestowed [them] in the house: and he let the men go, and they departed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:24: When he came to the tower - The Chaldee, Septuagint, Syriac, and Arabic understand the word עפל ophel, which we translate tower, as signifying a secret, dark, or hiding place. He was doing a deed of darkness, and he sought darkness to conceal it. He no doubt put them in a place little frequented, or one to which few had access besides himself. But the prophet's discerning spirit found him out.
4 Kings (2 Kings) 5:26
Albert Barnes: Notes on the Bible - 1834
5:24: The tower - Rather, "the hill," the well-known hill by Elisha's house. The hill interrupted the view in the direction taken by Naaman, and Gehazi dismissed Naaman's servants at this point lest they should be seen from his master's residence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: tower: or, secret place
and bestowed: Jos 7:1, Jos 7:11, Jos 7:12, Jos 7:21; Kg1 21:16; Isa 29:15; Hab 2:6; Zac 5:3, Zac 5:4
Carl Friedrich Keil and Franz Delitzsch

When Gehazi came to the hill (העפל, the well-known hill before the city) he took the presents from the bearers, and dismissing the men, laid them up in the house. בּ פּקד, to bring into safe custody.
Geneva 1599
And when he came to the tower, he took [them] from their hand, and bestowed [them] in the house: and he let the men go, and (m) they departed.
(m) Naaman's servants.
John Gill
And when he came to the tower,.... Of Samaria, or which was near it; a fortified place, and where was a watch, to whom he could safely commit the money and clothes:
he took them from their hand; not willing they should go any further with him, lest the affair should be discovered to his master:
and bestowed them in the house; deposited them there in the hands of some person whom he could trust; or laid them out, or ordered them to be laid out, in the purchase of houses, lands, vineyards, &c. see 4Kings 5:26.
and he let the men go, and they departed; to their master.
5:255:25: եւ ինքն եմո՛ւտ եւ կայր առաջի տեառն իւրոյ։ Եւ ասէ ցնա Եղիսեէ. Ուստի՞ գաս Գեեզի։ Եւ ասէ Գեեզի. Չի՛ք երթալ ծառայի քոյ՝ ո՛չ յայսկոյս եւ ո՛չ յայնկոյս[3816]։ [3816] Ոմանք. Եւ ասէ. Չիք երթեալ ծա՛՛։
25 Նրանք վերադարձան: Գէեզին եկաւ կանգնեց իր տիրոջ առջեւ: Եղիսէէն հարցրեց նրան. «Որտեղի՞ց ես գալիս, Գէեզի՛»: Գէեզին ասաց. «Քո ծառան ոչ մի տեղ չէր գնացել»:
25 Ինք ներս գնաց իր տիրոջը առջեւ կեցաւ։ Եղիսէ անոր ըսաւ. «Ո՛վ Գէեզի, ուրկէ՞ կու գաս»։ Անիկա ըսաւ. «Ծառադ տեղ մը չգնաց»։
եւ ինքն եմուտ եւ կայր առաջի տեառն իւրոյ. եւ ասէ ցնա Եղիսէ. Ուստի՞ գաս Գէեզի: Եւ ասէ Գէեզի. չիք երթեալ ծառայի քո ոչ յայսկոյս եւ ոչ յայնկոյս:

5:25: եւ ինքն եմո՛ւտ եւ կայր առաջի տեառն իւրոյ։ Եւ ասէ ցնա Եղիսեէ. Ուստի՞ գաս Գեեզի։ Եւ ասէ Գեեզի. Չի՛ք երթալ ծառայի քոյ՝ ո՛չ յայսկոյս եւ ո՛չ յայնկոյս[3816]։
[3816] Ոմանք. Եւ ասէ. Չիք երթեալ ծա՛՛։
25 Նրանք վերադարձան: Գէեզին եկաւ կանգնեց իր տիրոջ առջեւ: Եղիսէէն հարցրեց նրան. «Որտեղի՞ց ես գալիս, Գէեզի՛»: Գէեզին ասաց. «Քո ծառան ոչ մի տեղ չէր գնացել»:
25 Ինք ներս գնաց իր տիրոջը առջեւ կեցաւ։ Եղիսէ անոր ըսաւ. «Ո՛վ Գէեզի, ուրկէ՞ կու գաս»։ Անիկա ըսաւ. «Ծառադ տեղ մը չգնաց»։
zohrab-1805▾ eastern-1994▾ western am▾
5:255:25 Когда он пришел и явился к господину своему, Елисей сказал ему: откуда, Гиезий? И сказал он: никуда не ходил раб твой.
5:25 καὶ και and; even αὐτὸς αυτος he; him εἰσῆλθεν εισερχομαι enter; go in καὶ και and; even παρειστήκει παριστημι stand by; present πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Ελισαιε ελισαιε from where; how can be Γιεζι γιεζι and; even εἶπεν επω say; speak Γιεζι γιεζι not πεπόρευται πορευομαι travel; go ὁ ο the δοῦλός δουλος subject σου σου of you; your ἔνθα ενθα and; even ἔνθα ενθα there
5:25 וְ wᵊ וְ and הוּא־ hû- הוּא he בָא֙ vˌā בוא come וַ wa וְ and יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand אֶל־ ʔel- אֶל to אֲדֹנָ֔יו ʔᵃḏōnˈāʸw אָדֹון lord וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha מֵמ *mē מִן from אַ֖יִןאן *ʔˌayin אַיִן whence גֵּחֲזִ֑י gēḥᵃzˈî גֵּיחֲזִי Gehazi וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לֹֽא־ lˈō- לֹא not הָלַ֥ךְ hālˌaḵ הלך walk עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant אָ֥נֶה ʔˌāneh אָן whither וָ wā וְ and אָֽנָה׃ ʔˈānā אָן whither
5:25. ipse autem ingressus stetit coram domino suo et dixit Heliseus unde venis Giezi qui respondit non ivit servus tuus quoquamBut he went in, and stood before his master. And Eliseus said: Whence comest thou, Giezi? He answered: Thy servant went no whither.
25. But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither.
5:25. Then, having entered, he stood before his lord. And Elisha said, “Where are you coming from, Gehazi?” He responded, “Your servant did not go anywhere.”
5:25. But he went in, and stood before his master. And Elisha said unto him, Whence [comest thou], Gehazi? And he said, Thy servant went no whither.
But he went in, and stood before his master. And Elisha said unto him, Whence [comest thou], Gehazi? And he said, Thy servant went no whither:

5:25 Когда он пришел и явился к господину своему, Елисей сказал ему: откуда, Гиезий? И сказал он: никуда не ходил раб твой.
5:25
καὶ και and; even
αὐτὸς αυτος he; him
εἰσῆλθεν εισερχομαι enter; go in
καὶ και and; even
παρειστήκει παριστημι stand by; present
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ελισαιε ελισαιε from where; how can be
Γιεζι γιεζι and; even
εἶπεν επω say; speak
Γιεζι γιεζι not
πεπόρευται πορευομαι travel; go
ο the
δοῦλός δουλος subject
σου σου of you; your
ἔνθα ενθα and; even
ἔνθα ενθα there
5:25
וְ wᵊ וְ and
הוּא־ hû- הוּא he
בָא֙ vˌā בוא come
וַ wa וְ and
יַּעֲמֹ֣ד yyaʕᵃmˈōḏ עמד stand
אֶל־ ʔel- אֶל to
אֲדֹנָ֔יו ʔᵃḏōnˈāʸw אָדֹון lord
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
אֱלִישָׁ֔ע ʔᵉlîšˈāʕ אֱלִישָׁע Elisha
מֵמ
*mē מִן from
אַ֖יִןאן
*ʔˌayin אַיִן whence
גֵּחֲזִ֑י gēḥᵃzˈî גֵּיחֲזִי Gehazi
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לֹֽא־ lˈō- לֹא not
הָלַ֥ךְ hālˌaḵ הלך walk
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
אָ֥נֶה ʔˌāneh אָן whither
וָ וְ and
אָֽנָה׃ ʔˈānā אָן whither
5:25. ipse autem ingressus stetit coram domino suo et dixit Heliseus unde venis Giezi qui respondit non ivit servus tuus quoquam
But he went in, and stood before his master. And Eliseus said: Whence comest thou, Giezi? He answered: Thy servant went no whither.
5:25. Then, having entered, he stood before his lord. And Elisha said, “Where are you coming from, Gehazi?” He responded, “Your servant did not go anywhere.”
5:25. But he went in, and stood before his master. And Elisha said unto him, Whence [comest thou], Gehazi? And he said, Thy servant went no whither.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:25: Lest his absence should be noticed, Gehazi hastened, without being called, to appear before his master. In the East it is usual for servants to remain most of the day in their lord's presence, only quitting it when given some order to execute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: stood before: Pro 30:20; Eze 33:31; Mat 26:15, Mat 26:16, Mat 26:21-25; Joh 13:2, Joh 13:26-30
Whence: Kg2 20:14; Gen 3:8, Gen 3:9, Gen 4:9, Gen 16:8
Thy servant: Kg2 5:22; Act 5:3, Act 5:4
no whither: Heb. not hither or thither
Carl Friedrich Keil and Franz Delitzsch

But when he entered his master's presence again, he asked him, "Whence (comest thou), Gehazi?" and on his returning the lying answer that he had not been anywhere, charged him with all that he had done. הלך לבּי לא, "had not my heart gone, when the man turned from his chariot to meet thee?" This is the simplest and the only correct interpretation of these difficult words, which have been explained in very different ways. Theodoret (οὐχὶ ἡ καρδία μου ἦ μετὰ σοῦ) and the Vulgate (nonne cor meum in praesenti erat, quando, etc.) have already given the same explanation, and so far as the sense is concerned it agrees with that adopted by Thenius: was I not (in spirit) away (from here) and present (there)? הלך stands in a distinct relation to the הלך לא of Gehazi. - וגו האת: "is it time to take silver, and clothes, and olive-trees, and vineyards, and sheep and oxen, and servants and maidens?" i.e., is this the time, when so many hypocrites pretend to be prophets from selfishness and avarice, and bring the prophetic office into contempt with unbelievers, for a servant of the true God to take money and goods from a non-Israelite for that which God has done through him, that he may acquire property and luxury for himself?
John Gill
But he went in, and stood before his master,.... To know his will, and minister to him, as he had used to do, and as if he had never been from the house:
and Elisha said unto him, whence comest thou, Gehazi? where had he been, and where was he last?
and he said, thy servant went no whither; he pretended he had never been out of doors, which was another impudent lie; one would have thought that he who had lived so long with the prophet, and had seen the miracles wrought by him, and knew with what a spirit of prophecy he was endowed, would never have ventured to tell such an untruth, since he might expect to be detected; but covetousness had blinded his eyes and hardened his heart.
5:265:26: Եւ ասէ ցնա Եղիսեէ. Ո՞չ սիրտ իմ գնաց յորժամ դարձաւ այրն ՚ի կառաց անտի ընդ առաջ քո. եւ արդ՝ առե՛ր զարծաթն եւ զհանդերձսն ՚ի ձիթենիս եւ յայգիս, եւ յարջառս եւ յոչխարս, եւ ՚ի ծառայս եւ յաղախնայս[3817]։ [3817] Ոմանք. Եւ անդ առեր զարծաթսն։
26 Եղիսէէն նրան ասաց. «Մի՞թէ իմ սիրտը քեզ հետ չէր, երբ այդ մարդն իր մարտակառքից իջաւ քեզ դիմաւորելու: Արդարեւ, արծաթ ու հագուստներ առար՝ ձիթենիներ ու այգիներ, արջառ ու ոչխար գնելու եւ ծառաներ ու աղախիններ ունենալու համար:
26 Եղիսէ ըսաւ անոր. «Երբ այն մարդը իր կառքէն քեզ դիմաւորելու դարձաւ, միթէ իմ հոգիս հոն չէ՞ր ու հիմա արծաթ առնելու եւ հանդերձներ ու ձիթենիներ եւ այգիներ ու ոչխարներ եւ արջառներ ու ծառաներ եւ աղախիններ առնելու ատե՞նն է։
Եւ ասէ ցնա Եղիսէ. Ո՞չ սիրտ իմ գնաց յորժամ դարձաւ այրն ի կառաց անտի ընդ առաջ քո. [72]եւ արդ առեր զարծաթն եւ զհանդերձսն` ի ձիթենիս եւ յայգիս եւ յարջառս եւ յոչխարս եւ ի ծառայս եւ յաղախնայս:

5:26: Եւ ասէ ցնա Եղիսեէ. Ո՞չ սիրտ իմ գնաց յորժամ դարձաւ այրն ՚ի կառաց անտի ընդ առաջ քո. եւ արդ՝ առե՛ր զարծաթն եւ զհանդերձսն ՚ի ձիթենիս եւ յայգիս, եւ յարջառս եւ յոչխարս, եւ ՚ի ծառայս եւ յաղախնայս[3817]։
[3817] Ոմանք. Եւ անդ առեր զարծաթսն։
26 Եղիսէէն նրան ասաց. «Մի՞թէ իմ սիրտը քեզ հետ չէր, երբ այդ մարդն իր մարտակառքից իջաւ քեզ դիմաւորելու: Արդարեւ, արծաթ ու հագուստներ առար՝ ձիթենիներ ու այգիներ, արջառ ու ոչխար գնելու եւ ծառաներ ու աղախիններ ունենալու համար:
26 Եղիսէ ըսաւ անոր. «Երբ այն մարդը իր կառքէն քեզ դիմաւորելու դարձաւ, միթէ իմ հոգիս հոն չէ՞ր ու հիմա արծաթ առնելու եւ հանդերձներ ու ձիթենիներ եւ այգիներ ու ոչխարներ եւ արջառներ ու ծառաներ եւ աղախիններ առնելու ատե՞նն է։
zohrab-1805▾ eastern-1994▾ western am▾
5:265:26 И сказал он ему: разве сердце мое не сопутствовало тебе, когда обратился навстречу тебе человек тот с колесницы своей? время ли брать серебро и брать одежды, или масличные деревья и виноградники, и мелкий или крупный скот, и рабов или рабынь?
5:26 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Ελισαιε ελισαιε not; not actually ἡ ο the καρδία καρδια heart μου μου of me; mine ἐπορεύθη πορευομαι travel; go μετὰ μετα with; amid σοῦ σου of you; your ὅτε οτε when ἐπέστρεψεν επιστρεφω turn around; return ὁ ο the ἀνὴρ ανηρ man; husband ἀπὸ απο from; away τοῦ ο the ἅρματος αρμα chariot εἰς εις into; for συναντήν συναντη you καὶ και and; even νῦν νυν now; present ἔλαβες λαμβανω take; get τὸ ο the ἀργύριον αργυριον silver piece; money καὶ και and; even νῦν νυν now; present ἔλαβες λαμβανω take; get τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even λήμψῃ λαμβανω take; get ἐν εν in αὐτῷ αυτος he; him κήπους κηπος garden καὶ και and; even ἐλαιῶνας ελαιων olive orchard καὶ και and; even ἀμπελῶνας αμπελων vineyard καὶ και and; even πρόβατα προβατον sheep καὶ και and; even βόας βους ox καὶ και and; even παῖδας παις child; boy καὶ και and; even παιδίσκας παιδισκη girl; maid
5:26 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to לֹא־ lō- לֹא not לִבִּ֣י libbˈî לֵב heart הָלַ֔ךְ hālˈaḵ הלך walk כַּ ka כְּ as אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הָֽפַךְ־ hˈāfaḵ- הפך turn אִ֛ישׁ ʔˈîš אִישׁ man מֵ mē מִן from עַ֥ל ʕˌal עַל upon מֶרְכַּבְתֹּ֖ו merkavtˌô מִרְכֶּבֶת chariot לִ li לְ to קְרָאתֶ֑ךָ qᵊrāṯˈeḵā קרא encounter הַ ha הֲ [interrogative] עֵ֞ת ʕˈēṯ עֵת time לָ lā לְ to קַ֤חַת qˈaḥaṯ לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver וְ wᵊ וְ and לָ lā לְ to קַ֣חַת qˈaḥaṯ לקח take בְּגָדִ֔ים bᵊḡāḏˈîm בֶּגֶד garment וְ wᵊ וְ and זֵיתִ֤ים zêṯˈîm זַיִת olive וּ û וְ and כְרָמִים֙ ḵᵊrāmîm כֶּרֶם vineyard וְ wᵊ וְ and צֹ֣אן ṣˈōn צֹאן cattle וּ û וְ and בָקָ֔ר vāqˈār בָּקָר cattle וַ wa וְ and עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant וּ û וְ and שְׁפָחֹֽות׃ šᵊfāḥˈôṯ שִׁפְחָה maidservant
5:26. at ille nonne ait cor meum in praesenti erat quando reversus est homo de curru suo in occursum tui nunc igitur accepisti argentum et accepisti vestes ut emas oliveta et vineta et oves et boves et servos et ancillasBut he said: Was not my heart present, when the man turned back, from his chariot, to meet thee? So now thou hast received money, and received garments, to buy oliveyards and vineyards, and sheep, and oxen, and men-servants, and maid-servants.
26. And he said unto him, Went not mine heart , when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards and vineyards, and sheep and oxen, and menservants and maidservants?
5:26. But he said: “Was my heart not present, when the man turned back from his chariot to meet you? And now you have received money, and you have received garments, so that you might buy olive groves, and vineyards, and sheep, and oxen, and men and women servants.
5:26. And he said unto him, Went not mine heart [with thee], when the man turned again from his chariot to meet thee? [Is it] a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?
And he said unto him, Went not mine heart [with thee], when the man turned again from his chariot to meet thee? [Is it] a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants:

5:26 И сказал он ему: разве сердце мое не сопутствовало тебе, когда обратился навстречу тебе человек тот с колесницы своей? время ли брать серебро и брать одежды, или масличные деревья и виноградники, и мелкий или крупный скот, и рабов или рабынь?
5:26
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ελισαιε ελισαιε not; not actually
ο the
καρδία καρδια heart
μου μου of me; mine
ἐπορεύθη πορευομαι travel; go
μετὰ μετα with; amid
σοῦ σου of you; your
ὅτε οτε when
ἐπέστρεψεν επιστρεφω turn around; return
ο the
ἀνὴρ ανηρ man; husband
ἀπὸ απο from; away
τοῦ ο the
ἅρματος αρμα chariot
εἰς εις into; for
συναντήν συναντη you
καὶ και and; even
νῦν νυν now; present
ἔλαβες λαμβανω take; get
τὸ ο the
ἀργύριον αργυριον silver piece; money
καὶ και and; even
νῦν νυν now; present
ἔλαβες λαμβανω take; get
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
λήμψῃ λαμβανω take; get
ἐν εν in
αὐτῷ αυτος he; him
κήπους κηπος garden
καὶ και and; even
ἐλαιῶνας ελαιων olive orchard
καὶ και and; even
ἀμπελῶνας αμπελων vineyard
καὶ και and; even
πρόβατα προβατον sheep
καὶ και and; even
βόας βους ox
καὶ και and; even
παῖδας παις child; boy
καὶ και and; even
παιδίσκας παιδισκη girl; maid
5:26
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
לֹא־ lō- לֹא not
לִבִּ֣י libbˈî לֵב heart
הָלַ֔ךְ hālˈaḵ הלך walk
כַּ ka כְּ as
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
הָֽפַךְ־ hˈāfaḵ- הפך turn
אִ֛ישׁ ʔˈîš אִישׁ man
מֵ מִן from
עַ֥ל ʕˌal עַל upon
מֶרְכַּבְתֹּ֖ו merkavtˌô מִרְכֶּבֶת chariot
לִ li לְ to
קְרָאתֶ֑ךָ qᵊrāṯˈeḵā קרא encounter
הַ ha הֲ [interrogative]
עֵ֞ת ʕˈēṯ עֵת time
לָ לְ to
קַ֤חַת qˈaḥaṯ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver
וְ wᵊ וְ and
לָ לְ to
קַ֣חַת qˈaḥaṯ לקח take
בְּגָדִ֔ים bᵊḡāḏˈîm בֶּגֶד garment
וְ wᵊ וְ and
זֵיתִ֤ים zêṯˈîm זַיִת olive
וּ û וְ and
כְרָמִים֙ ḵᵊrāmîm כֶּרֶם vineyard
וְ wᵊ וְ and
צֹ֣אן ṣˈōn צֹאן cattle
וּ û וְ and
בָקָ֔ר vāqˈār בָּקָר cattle
וַ wa וְ and
עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant
וּ û וְ and
שְׁפָחֹֽות׃ šᵊfāḥˈôṯ שִׁפְחָה maidservant
5:26. at ille nonne ait cor meum in praesenti erat quando reversus est homo de curru suo in occursum tui nunc igitur accepisti argentum et accepisti vestes ut emas oliveta et vineta et oves et boves et servos et ancillas
But he said: Was not my heart present, when the man turned back, from his chariot, to meet thee? So now thou hast received money, and received garments, to buy oliveyards and vineyards, and sheep, and oxen, and men-servants, and maid-servants.
5:26. But he said: “Was my heart not present, when the man turned back from his chariot to meet you? And now you have received money, and you have received garments, so that you might buy olive groves, and vineyards, and sheep, and oxen, and men and women servants.
5:26. And he said unto him, Went not mine heart [with thee], when the man turned again from his chariot to meet thee? [Is it] a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:26: Went not mine heart with thee - The Chaldee gives this a good turn: By the prophetic spirit it was shown unto me, when the man returned from his chariot to meet thee.
Is it a time to receive money - He gave him farther proof of this all-discerning prophetic spirit in telling him what he designed to do with the money; he intended to set up a splendid establishment, to have men-servants and maid-servants, to have oliveyards and vineyards, and sheep and oxen, This, as the Chaldee says, he had thought in his heart to do.
4 Kings (2 Kings) 5:27
Albert Barnes: Notes on the Bible - 1834
5:26: Went not mine heart with thee? - i. e. "Was I not with thee in spirit - did I not see the whole transaction, as if I had been present at it?" He uses the verb "went," because Gehazi has just denied his "going."
Is it a time ... - i. e. "Was this a proper occasion to indulge greed, when a Gentile was to be favorably impressed, and made to feel that the faith of the Israelites was the only true religion? Was it not, on the contrary, an occasion for the exhibition of the greatest unselfishness, that so a pagan might be won to the truth?"
And oliveyards and vineyards ... - Gehazi's thoughts had probably run on to the disposition which he would make of his wealth, and the prophet here follows them, enumerating his servant's intended purchases.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: he said: Psa 63:11; Pro 12:19, Pro 12:22; Act 5:9
Went: Kg2 6:12; Co1 5:3; Col 2:5
Is it a time: Kg2 5:16; Gen 14:23; Ecc 3:1-8; Mat 10:8; Act 20:33, Act 20:35; Co1 9:11, Co1 9:12; Co2 11:8-12; Th2 3:8, Th2 3:9
Geneva 1599
And he said unto him, (n) Went not mine heart [with thee], when the man turned again from his chariot to meet thee? [Is it] a time to receive money, and to receive garments, and (o) oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?
(n) Was I not present with you in spirit?
(o) That is, money to buy possessions with: meaning that it is detestable in the servants of God to have covetous minds.
John Gill
And he said unto him, went not mine heart with thee?.... Did my heart or knowledge go from me, that what thou hast done should be hid from me? so Ben Gersom and others; or my heart did not go with thee, it was contrary to my mind and will what thou didst; so Abendana; or rather, as the Targum, by a spirit of prophecy it was shown unto me, &c. I knew full well what thou wentest for, and hast done; and so Maimonides (y); was not I employed in my thoughts? or, did I not think that so it was as thou hast done? I did:
when the man turned again from chariot to meet thee? meaning Naaman the Syrian:
is it a time to receive money, and to receive garments: as Gehazi had now done:
and oliveyards, and vineyards, and sheep and oxen, and menservants, and maidservants? that is, to purchase those with the two talents of silver he had received, as he thought in his heart, or intended to do, as the Targum; or had given orders to purchase such for him to the persons to whom he had committed the care of them in the tower; this was not a proper time, when the honour of the prophet, and the credit of religion, and the good of this man, as a new proselyte, were in danger thereby.
(y) Moreh Nevochim, par. 1. c. 39.
John Wesley
Olive yards, &c. - Which Gehazi intended to purchase with this money: and therefore the prophet names them, to inform him, that he exactly knew, not only his outward actions, but even his most secret intentions. What a folly is it, to presume upon sin in hopes of secrecy? When thou goest aside into any bye - path, doth not thy own conscience go with thee? Nay, doth not the eye of God go with thee? What then avails the absence of human witnesses?
5:275:27: Եւ բորոտութիւնն Նեեմանայ յարեսցի՛ ՚ի քեզ՝ եւ ՚ի զաւակ քո յաւիտեան։ Եւ ե՛լ յերեսաց նորա բորոտեալ իբրեւ զձիւն։
27 Թող Նէեմանի բորոտութիւնը քեզ ու քո սերնդին կպչի յաւիտեան»: Եւ Գէեզին դուրս եկաւ նրա մօտից ձեան նման սպիտակած բորոտ մարմնով:
27 Ուրեմն Նէեմանի բորոտութիւնը քեզի ու սերունդիդ թող փակչի յաւիտեան»։ Անիկա անոր առջեւէն ձիւնի պէս բորոտ դուրս ելաւ։
Եւ բորոտութիւնն Նէեմանայ յարեսցի ի քեզ եւ ի զաւակ քո յաւիտեան: Եւ ել յերեսաց նորա բորոտեալ իբրեւ զձիւն:

5:27: Եւ բորոտութիւնն Նեեմանայ յարեսցի՛ ՚ի քեզ՝ եւ ՚ի զաւակ քո յաւիտեան։ Եւ ե՛լ յերեսաց նորա բորոտեալ իբրեւ զձիւն։
27 Թող Նէեմանի բորոտութիւնը քեզ ու քո սերնդին կպչի յաւիտեան»: Եւ Գէեզին դուրս եկաւ նրա մօտից ձեան նման սպիտակած բորոտ մարմնով:
27 Ուրեմն Նէեմանի բորոտութիւնը քեզի ու սերունդիդ թող փակչի յաւիտեան»։ Անիկա անոր առջեւէն ձիւնի պէս բորոտ դուրս ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:275:27 Пусть же проказа Нееманова пристанет к тебе и к потомству твоему навек. И вышел он от него {белый} от проказы, как снег.
5:27 καὶ και and; even ἡ ο the λέπρα λεπρα leprosy Ναιμαν ναιμαν Naiman; Neman κολληθήσεται κολλαω cling; join ἐν εν in σοὶ σοι you καὶ και and; even ἐν εν in τῷ ο the σπέρματί σπερμα seed σου σου of you; your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him λελεπρωμένος λεπροω as if; about χιών χιων snow
5:27 וְ wᵊ וְ and צָרַ֤עַת ṣārˈaʕaṯ צָרַעַת skin-disease נַֽעֲמָן֙ nˈaʕᵃmān נַעֲמָן Naaman תִּֽדְבַּק־ tˈiḏbaq- דבק cling, cleave to בְּךָ֔ bᵊḵˈā בְּ in וּֽ ˈû וְ and בְ vᵊ בְּ in זַרְעֲךָ zarʕᵃḵˌā זֶרַע seed לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out מִ mi מִן from לְּ llᵊ לְ to פָנָ֖יו fānˌāʸw פָּנֶה face מְצֹרָ֥ע mᵊṣōrˌāʕ צרע have skin-disease כַּ ka כְּ as † הַ the שָּֽׁלֶג׃ ס ššˈāleḡ . s שֶׁלֶג snow
5:27. sed et lepra Naaman adherebit tibi et semini tuo in sempiternum et egressus est ab eo leprosus quasi nixBut the leprosy of Naaman, shall also stick to thee, and to thy seed for ever. And he went out from him a leper, as white as snow.
27. The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as snow.
5:27. So then, the leprosy of Naaman shall adhere to you, and to your offspring forever.” And he departed from him a leper, as white as snow.
5:27. The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper [as white] as snow.
The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper [as white] as snow:

5:27 Пусть же проказа Нееманова пристанет к тебе и к потомству твоему навек. И вышел он от него {белый} от проказы, как снег.
5:27
καὶ και and; even
ο the
λέπρα λεπρα leprosy
Ναιμαν ναιμαν Naiman; Neman
κολληθήσεται κολλαω cling; join
ἐν εν in
σοὶ σοι you
καὶ και and; even
ἐν εν in
τῷ ο the
σπέρματί σπερμα seed
σου σου of you; your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
λελεπρωμένος λεπροω as if; about
χιών χιων snow
5:27
וְ wᵊ וְ and
צָרַ֤עַת ṣārˈaʕaṯ צָרַעַת skin-disease
נַֽעֲמָן֙ nˈaʕᵃmān נַעֲמָן Naaman
תִּֽדְבַּק־ tˈiḏbaq- דבק cling, cleave to
בְּךָ֔ bᵊḵˈā בְּ in
וּֽ ˈû וְ and
בְ vᵊ בְּ in
זַרְעֲךָ zarʕᵃḵˌā זֶרַע seed
לְ lᵊ לְ to
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
מִ mi מִן from
לְּ llᵊ לְ to
פָנָ֖יו fānˌāʸw פָּנֶה face
מְצֹרָ֥ע mᵊṣōrˌāʕ צרע have skin-disease
כַּ ka כְּ as
הַ the
שָּֽׁלֶג׃ ס ššˈāleḡ . s שֶׁלֶג snow
5:27. sed et lepra Naaman adherebit tibi et semini tuo in sempiternum et egressus est ab eo leprosus quasi nix
But the leprosy of Naaman, shall also stick to thee, and to thy seed for ever. And he went out from him a leper, as white as snow.
5:27. So then, the leprosy of Naaman shall adhere to you, and to your offspring forever.” And he departed from him a leper, as white as snow.
5:27. The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper [as white] as snow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:27: The leprosy of Naaman - shall cleave unto thee - Thou hast got much money, and thou shalt have much to do with it. Thou hast got Naaman's silver, and thou shalt have Naaman's leprosy. Gehazi is not the last who has got money in an unlawful way, and has got God's curse with it.
A leper as white as snow - The moment the curse was pronounced, that moment the signs of the leprosy began to appear. The white shining spot was the sign that the infection had taken place. See on Lev 13:2 (note), and the notes at Lev 13:58 (note).
1. Some have thought, because of the prophet's curse, The leprosy of Naaman shall cleave unto thee and thy seed for ever, that there are persons still alive who are this man's real descendants, and afflicted with this horrible disease. Mr. Maundrell when he was in Judea made diligent inquiry concerning this, but could not ascertain the truth of the supposition. To me it appears absurd; the denunciation took place in the posterity of Gehazi till it should become extinct, and under the influence of this disorder this must soon have taken place. The for ever implies as long as any of his posterity should remain. This is the import of the word לעולם leolam. It takes in the whole extent or duration of the thing to which it is applied. The for ever of Gehazi was till his posterity became extinct.
2. The god Rimmon, mentioned Kg2 5:18, we meet with nowhere else in the Scriptures, unless it be the same which Stephen calls Remphan. See Act 7:43 (note), and the note there. Selden thinks that Rimmon is the same with Elion, a god of the Phoenicians, borrowed undoubtedly from the עליון Elion, the Most High, of the Hebrews, one of the names of the supreme God, which attribute became a god of the Phoenicians. Hesychius has the word Ῥαμας Ramas, which he translates ὁ ὑψιστος Θεος, the Most High God, which agrees very well with the Hebrew רמון Rimmon, from רמה ramah, to make high or exalt. And all these agree with the sun, as being the highest or most exalted in what is called the solar system. Some think Saturn is intended, and others Venus. Much may be seen on this subject in Selden De Diis Syris.
3. Let us not suppose that the offense of Gehazi was too severely punished.
1. Look at the principle, covetousness.
2. Pride and vanity; he wished to become a great man.
3, His lying, in order to impose on Naaman: Behold even now there be come to me, etc.
4. He in effect sells the cure of Naaman for so much money; for if Naaman had not been cured, could he have pretended to ask the silver and raiment?
5. It was an act of theft; he applied that to his own use which Naaman gave him for his master.
6. He dishonored his master by getting the money and raiment in his name, who had before so solemnly refused it.
7. He closed the whole by lying to his master, denying that he had gone after Naaman, or that he had received any thing from him. But was it not severe to extend the punishment of his crime to his innocent posterity? I answer, it does not appear that any of Gehazi's children, if he had any prior to this, were smitten with the leprosy; and as to those whom he might beget after this time, their leprosy must be the necessary consequence of their being engendered by a leprous father.
Reader, see the end of avarice and ambition; and see the truth of those words, "He that Will be rich, shall fall into temptation, and a snare, and into divers hurtful lusts which drown men in destruction and perdition." - St. Paul.
4. We have already remarked the apparently severe and manifestly kind providence of God in this business.
1. A marauding party was permitted to spoil the confines of the land of Israel.
2. They brought away, to reduce to captivity, a little maid, probably the hope of her father's house.
3. She became Naaman's property, and waited on his wife.
4. She announced God and his prophet.
5. Naaman, on the faith of her account, took a journey to Samaria.
6. Gets healed of his leprosy.
7. Is converted to the Lord; and, doubtless, brought at least his whole family to believe to the saving of their souls. What was severe to the parents of the little maid was most kind to Naaman and his family; and the parents lost their child only a little time, that they might again receive her with honor and glory for ever. How true are the words of the poet!
"Behind a frowning providence he hides a smiling face."
And see the benefits of a religious education! Had not this little maid been brought up in the knowledge of the true God, she had not been the instrument of so great a salvation. See my sermon on this subject Kg2 5:12 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: leprosy: Kg2 5:1; Jos 7:25; Isa 59:2, Isa 59:3; Hos 10:13; Mal 2:3, Mal 2:4, Mal 2:8, Mal 2:9; Mat 27:3-5; Act 5:5, Act 5:10, Act 8:20; Ti1 6:10; Pe2 2:3
unto thy seed: Sa1 2:30-36; Sa2 3:29
a leper: Kg2 15:5; Exo 4:6; Num 12:10
Next: 4 Kings (2 Kings) Chapter 6
Carl Friedrich Keil and Franz Delitzsch

"And let the leprosy of Naaman cleave to thee and to thy seed for ever." This punishment took effect immediately. Gehazi went out from Elisha covered with leprosy as if with snow (cf. ex. 4Kings 4:6; Num 12:10). It was not too harsh a punishment that the leprosy taken from Naaman on account of his faith in the living God, should pass to Gehazi on account of his departure from the true God. For it was not his avarice only that was to be punished, but the abuse of the prophet's name for the purpose of carrying out his selfish purpose, and his misrepresentation of the prophet.
(Note: "This was not the punishment of his immoderate δωροδοκίας (receiving of gifts) merely, but most of all of his lying. For he who seeks to deceive the prophet in relation to the things which belong to his office, is said to lie to the Holy Ghost, whose instruments the prophets are" (vid., Acts 5:3). - Grotius.)
Geneva 1599
The leprosy therefore of Naaman shall cleave unto thee, and unto thy (p) seed for ever. And he went out from his presence a leper [as white] as snow.
(p) To be an example to all, by whose covetousness God's word might be slandered.
John Gill
The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever,.... As long as any of his race remained; as through his covetousness he had his money, so for his punishment he should have his disease:
and he went out from his presence; as one ashamed and confounded, and discharged from his master's service:
a leper as white as snow; a leprosy of which colour is the worst, and is incurable.
John Wesley
For ever - That is, for some generations; as that word is often used and as may be thought by comparing this with Ex 20:55. (?) White - Which is the worst kind of leprosy, and noted by physicians to be incurable. Those who get money by any way displeasing to God, make a dear purchase. What was Gehazi profited by his two talents, when he lost his health, if not his soul, forever?
Robert Jamieson, A. R. Fausset and David Brown
leper as white as snow--(See on Lev 13:3). This heavy infliction was not too severe for the crime of Gehazi. For it was not the covetousness alone that was punished; but, at the same time, it was the ill use made of the prophet's name to gain an object prompted by a mean covetousness, and the attempt to conceal it by lying [KEIL].