2 Kings 5 - NIV Cultural Backgrounds Study Bible

5:1 leprosy. It is clear from Lev 13–14 that the Hebrew word here in fact refers to a wide range of patchy disfigurements of skin or material (see note on Lev 13:2), which may or may not have included what is now commonly called leprosy (Hansen’s disease). “Skin disease” may be a better way to categorize this (see NIV text note). Such an ailment signified to the Hebrew reader ritual uncleanness or defilement (cf. Lev 13–14) and the judgment of God (cf. 2Ki 15:5; Nu 12:1–15; 2Sa 3:28–29). Naaman is one who is in every sense “outside the camp” (Lev 13:46; see note there)—a foreigner, as well as a leper. An interesting analogy is found in an Old Babylonian omen text which says that “if the skin of a man exhibits white pusu-areas or is dotted with nuqdu dots, such a man has been rejected by his god and is to be rejected by mankind.” A Neo-Assyrian text similarly maintains that “if a man has the surface of his flesh covered with black and white spots, the disease is the mamitu (curse/tabu).”

5:5 ten talents of silver. The “talent” was an ancient measure of weight. Its origin probably lies in the load that a man could carry, but it is estimated to have represented around 75 pounds (34 kilograms). It was widely regarded in the ancient Near East as equivalent to 3,000 shekels (see Ex 38:25–26 and NIV text notes there). The larger amount of silver in Naaman’s gift when compared to the gold reflects the much greater value of the latter metal. six thousand shekels of gold. The value of the gift is more clearly understood when it is realized that 6,000 shekels of gold represented the combined annual wages of 600 common laborers. Converted to today’s buying power, it equals about 750 million dollars.

5:7 he tore his robes. As well as indicating sorrow (cf. Ge 37:34; 2Sa 13:31; Isa 37:1), the tearing of clothes could signify consternation (cf. the actions of King Josiah in 2Ki 22:11–13, when faced with the prospect of the covenant curses taking effect as a result of the breach of Torah). The king of Israel’s distress here arises from the king of Aram’s delegation to him of a task that only divinity can accomplish.

5:10 wash yourself seven times in the Jordan. A Mesopotamian ritual involves submerging seven times facing downstream and seven times facing upstream, allowing the river to carry impurities into the underworld. Gifts for the god Ea were also released into the stream. Elisha’s procedure is cosmetically similar, yet also distinct from familiar magical rituals.

5:11 wave his hand over the spot and cure me of my leprosy. Akkadian inscriptions from this period depict a magical specialist with raised hand offering an invocation and prayer for the removal of disease and evil. A magical ritual would have required the supervision of such a specialist to conduct or oversee the proper rituals. Elisha is careful to remove himself from this role, leading Naaman to think that any source of water would serve the cleansing purpose. He expects the presence of the practitioner to be the key to the success of the ritual.

5:17 as much earth as a pair of mules can carry. The transportation of the earth is connected here with the making of burnt offerings and sacrifices to Yahweh, which implies that the earth is to be used in the construction of an altar. The OT does itself mention “earth” or “ground” (Hebrew adamah) as one of the materials used in the construction of altars (Ex 20:24–25). Most likely we are to envisage a mud brick altar constructed from clods of clay, taken from the Lord’s own land.

5:18 Rimmon. In the OT, the storm-god Hadad is almost always called by the name “Baal” (which is, strictly speaking, a title; see the article “Baal”). Zec 12:11, however, mentions a postexilic cult of Hadad Rimmon associated with the central portion of the Jezreel Valley near the city of Megiddo, and this deity is referred to here in shortened form. The epithet’s Akkadian form is ramman, from the verb rmm, “to roar”; the full name Hadad Ramman thus means “Hadad the thunderer.” It is under this name of Hadad Ramman/Rimmon that Hadad was worshiped in the kingdom of Damascus in the period of the divided monarchy in Israel, with both parts of the name appearing in royal names or titles of the period—e.g., Tabrimmon (“Rimmon is good,” 1Ki 15:18) and Barhadad (“son of Hadad”).

5:22 a talent of silver. Gehazi’s request is modest compared to what Naaman was prepared to offer, but it is still the equivalent of 300 years’ wages, which Naaman doubles (v. 23).

5:26 olive groves and vineyards, or flocks and herds, or male and female slaves. This is describing the life of luxury Gehazi will be able to purchase with this ill-gotten loot.

5:27 Naaman’s leprosy will cling to you. The punishment inflicted threatens neither his life nor health, but condemns him as a social outcast. white as snow. Refers to flakiness, not color; “white” has been added by translators.