2 Kings 5:7
WEB
When the king of Israel had read the letter, he tore his clothes and said, “Am I God, to kill and to make alive, that this man sends to me to heal a man of his leprosy? But please consider and see how he seeks a quarrel against me.”
BSB
When the king of Israel read the letter, he tore his clothes and asked, “Am I God, killing and giving life, that this man expects me to cure a leper? Surely you can see that he is seeking a quarrel with me!”
KJV
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.
Matthew Henry
Hebrew interlinear
H1961
v — exist, be, become, come to pass
Derivation: a primitive root (compare 1933);
to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
KJV: beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.
vb — fall out
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
I.
1.
a. Fall out, happen
b. occur, take place, come about, come to pass
2. esp. & very oft., come about, come to pass
a.
(1). וַיְהִי and it came to pass that, most often (c. 292 t.)
(2). rarely also Pf. c. וְ conj. וְהָיָה
b. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
II. Come into being, become
1.
a. abs., in lively narrative, arise, appear, come
b. sq. prep.
2. become
a. sq. pred. noun (to be viewed as implicit accus.)
b. sq. pred. adj.
c. become like
d. sq. pred. לְ pers.
e. sq. לְ pred.
f. oft. c. לְ pred. לְ pers.
g. with עַל and לְ
h. sts. c. לְ pers. only = became the property of, come into the possession of
III. Be (often with subbordinate idea of becoming)
1. exist, be in existence
2. abide, remain, continue
3. with word of locality, be in or at a place, be situated, stand, lie
4. as copula, joining subj. & pred.
5. periphrastic conjug.
Niph.
1. either be done, be brought about, or occur, come to pass
2. be done, finished, gone
H7121
v — call out to
Derivation: a primitive root (rather identical with 7122 through the idea of accosting a person met);
to call out to (i.e. properly, address by name, but used in a wide variety of applications)
KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say.
vb — call
קָרָא 724 vb. call, proclaim, read
Qal
1.
a. call, cry, utter a loud sound
b. call, cry
2.
a. call unto some one
b. cry for help
3. proclaim
4.
a. read aloud
b. read to oneself
5. summon
6. call = name
Niph.
1. reflex.
2. pass. be called
Pu. be called
H4428
n-m — king
Derivation: from 4427;
a king
KJV: king, royal.
n.m — king
מֶ֫לֶךְ 2513 n.m. king
H3478
n-pr-m — he will rule as God, Jisraël
Derivation: from 8280 and 410;
he will rule as God; Jisraël, a symbolical name of Jacob; also (typically) of his posterity
KJV: Israel.
n.pr.m — Israel
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
1. n.pr.m. second name of Jacob
2. n.pr.gent. name of Hebrew nation
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H5612
n-m — writing, book
Derivation: or (feminine) סִפְרָה; (Psalm 56:8 (9)), from 5608;
properly, writing (the art or a document); by implication, a book
KJV: bill, book, evidence, × learn(-ed) (-ing), letter, register, scroll.
n.m — missive
סֵ֫פֶר 185 n.m. missive, document, writing, book
1. missive
2. legal document
3. book or scroll, in which something is written to preserve it for future use
H7167
v — rend
Derivation: a primitive root;
to rend, literally or figuratively (revile, paint the eyes, as if enlarging them)
KJV: cut out, rend, × surely, tear.
vb — tear
קָרַע 63 vb. tear
Qal tear, rend
1.
a. usu. (39 t.) of rending garment
b. tear away or out
2. tear away sovereignty (under fig. of garment)
3. tear, rend asunder
a. book
b. = make wide, large
c. rend open heavens, and descend
4. tear, rend, of wild beasts
Niph. be rent, of garments; be rent, split asunder, of altar
H899
n-m — covering, clothing, treachery, pillage
Derivation: from 898;
a covering, i.e. clothing; also treachery or pillage
KJV: apparel, cloth(-es, ing), garment, lap, rag, raiment, robe, × very (treacherously), vesture, wardrobe.
n.m — garment
בֶּ֫גֶד n.m. garment, covering
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
H430
n-m — gods, God, magistrates
Derivation: plural of 433;
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
KJV: angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.
n.m.pl — gods
אֱלֹהִים 2570 n.m.pl.
1. pl. in number.
a. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
b. divine ones, superhuman beings including God and angels
c. angels
d. gods
2. pl. intensive
a. god or goddess
b. godlike one
c. works of God, or things belongng to him
d. God
3. הָאֱלֹהִים the (true) God
4. אֱלֹהִים = God
H589
p — I
Derivation: contracted from 595;
I
KJV: I, (as for) me, mine, myself, we, × which, × who.
pron — I
אֲנִי, אָ֑נִי pron. 1s. comm. I
H4191
v — die, kill
Derivation: a primitive root;
to die (literally or figuratively); causatively, to kill
KJV: × at all, × crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), × must needs, slay, × surely, × very suddenly, × in (no) wise.
vb — die
מוּת vb. die
Qal
1. die, of natural or other causes
2. die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
1. abs., elsewhere c. acc., subj. man
2. subj. God, by inflicting penalty
3. of animals killing men
4. bring to a premature death
Hoph. be killed, put to death
H2421
v — live, revive
Derivation: a primitive root (compare 2331, 2421);
to live, whether literally or figuratively; causatively, to revive
KJV: keep (leave, make) alive, × certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, (× God) save (alive, life, lives), × surely, be whole.
vb — live
חָיָה 283 vb. live
Qal 203
1. live
2. be quickened, revive
Pi.
1. preserve alive, let live
2. give life
3. quicken, revive, refresh
Hiph.
1. preserve alive, let live
2. quicken, revive
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H2088
d — this, that
Derivation: a primitive word;
the masculine demonstrative pronoun, this or that
KJV: he, × hence, × here, it(-self), × now, × of him, the one...the other, × than the other, (× out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, × thus, very, which. Compare 2063, 2090, 2097, 2098.
demonstr.pron — this
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
1. standing alone
2. In appos. to subst.
3. More oft. as pred.
4. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
5. In poetry, as a relative pron. (rare)
6. With prefixes (in special senses)
H7971
v — send
Derivation: a primitive root;
to send away, for, or out (in a great variety of applications)
KJV: × any wise, appoint, bring (on the way), cast (away, out), conduct, × earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out).
vb — send
שָׁלַח 814 vb. send
Qal
1. send: human subj.
2. send: subj. י׳ (God)
3. stretch out, esp. acc. hand
4. rarely send away: human subj.
5. let loose
Niph. letters were sent
Pi.
1. send off, away, human subj.
2.
a. send away, subj. י׳
b. give over
c. cast out
d. send out, forth
3. let go, set free
4. shoot forth branches
5. let down
6. shoot
7. Phrases
Pu. be sent off (started on journey); be put away, divorced, of wife; be impelled(?)
Hiph. and I (י׳) will send
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H622
v — gather, receive, take away, remove
Derivation: a primitive root;
to gather for any purpose; hence, to receive, take away, i.e. remove (destroy, leave behind, put up, restore, etc.)
KJV: assemble, bring, consume, destroy, felch, gather (in, together, up again), × generally, get (him), lose, put all together, receive, recover (another from leprosy), (be) rereward, × surely, take (away, into, up), × utterly, withdraw.
vb — gather
אָסַף 209 vb. gather, remove
Qal
1. gather, collect
2. gather an individual into company of others
3. bring up the rear of
4. gather and take away, remove, withdraw
Niph.
1. assemble, be gathered, reflex.
2. pass. of Qal 2
3. Pass. of Qal 4; be taken away, removed, perish
Pi.
1. gather harvest
2. take in, receive into
3. as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
H376
n-m — man
Derivation: contracted for 582 (or perhaps rather from an unused root meaning to be extant);
a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
KJV: also, another, any (man), a certain, champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), none, one, people, person, steward, what (man) soever, whoso(-ever), worthy. Compare 802.
n.m — man
אִישׁ 2166 n.m. man (= vir)
H6883
n-f — leprosy
Derivation: from 6879;
leprosy
KJV: leprosy.
n.f — leprosy
צָרַ֫עַת 35 n.f. leprosy
H389
adv — affirmation, surely, only
Derivation: akin to 403;
a particle of affirmation, surely; hence (by limitation) only
KJV: also, in any wise, at least, but, certainly, even, howbeit, nevertheless, notwithstanding, only, save, surely, of a surety, truly, verily, wherefore, yet (but).
adv — surely
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
H3045
v — know, seeing, observation, care, recognition, instruction, designation, punishment
Derivation: a primitive root;
to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)
KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, × could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, be learned, lie by man, mark, perceive, privy to, × prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), × will be, wist, wit, wot.
vb — know
יָדַע 943 vb. know
Qal
1.
a. know, learn to know
b. perceive
c. perceive and see; find out and discern
d. discriminate, distinguish
e. know by experience
f. recognize, admit, acknowledge, confess
g. consider
h. not know = not expect
2. know a person, be acquainted with
3. know a person carnally, of sexual intercourse
4.
a. know how, to do a thing, be able to do it
b. be skilful in
5. abs. have knowledge, be wise
Niph.
1. be made known, be or become known, of things
2. make oneself known of pers.
3. be perceived
4. be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
H4994
inj — 'I pray', 'now', 'then'
Derivation: a primitive particle of incitement and entreaty, which may usually be rendered;
'I pray', 'now', or 'then'; added mostly to verbs (in the Imperative or Future), or to interjections, occasionally to an adverb or conjunction
KJV: I beseech (pray) thee (you), go to, now, oh.
part. of entreaty — I
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
H7200
v — see
Derivation: a primitive root;
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
KJV: advise self, appear, approve, behold, × certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, × indeed, × joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, × be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), × sight of others, (e-) spy, stare, × surely, × think, view, visions.
vb — see
רָאָה 1315 vb. see
Qal 1141
1.
a. see, subj.
b. see, c. acc. rei
2. see, sq. acc. cl. or phr. of closer design
3. see, so as to learn to know
4. abs. see, have (power of) vision
5. see = perceive
6. look at, see, by direct volition
7. of mental observation
8.
a. c. ב, lit., look into, hence look at with interest
b. see, c. acc. rei
Niph.
1. appear
2. be seen
3. be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
1.
a. cause one to see something, shew
b. cause to experience something
2. cause to look intently at, to behold
Hoph.
1. be caused to see, be shewn
2. be exhibited to
H579
v — approach, meet
Derivation: a primitive root (perhaps rather identical with 578 through the idea of contraction in anguish);
to approach; hence, to meet in various senses
KJV: befall, deliver, happen, seek a quarrel.
vb — be opportune
[אָנָה] vb. be opportune, meet, encounter opportunely
Pi. cause (or allow) to meet
Pu. be allowed to meet, be sent
Hithp. cause oneself to meet, seek occasion (= seek a quarrel with)
H1931
p — he, she, it, self, same, this, that, as, are
Derivation: of which the feminine (beyond the Pentateuch) is הִיא; he a primitive word, the third person pronoun singular;
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are
KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who.
m — he
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
1. an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
2. It resumes the subj. with emph.
3. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
4. It anticipates (as it seems) the subject
5. As an emph. predicate, of God
6. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
7. With the art.: so regularly when joined to a subst. defined itself by the art.
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Verses 1–8
2 Kings 5:1–8
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, Kg2 5:1. 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, Kg2 5:2, Kg2 5:3. 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, Act 8:4. 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 Psa 8:2. 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 29:7. Elisha had not cleansed any leper in Israel (Luk 4:27), 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 (Kg2 5:6), 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, Kg2 5:7. 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 5:19. "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 (Kg2 5:8): 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.
Cross-references: 2Kgs 5:1 · 2Kgs 5:2 · 2Kgs 5:3 · Acts 8:4 · Ps 8:2 · Jer 29:7 · Luke 4:27 · 2Kgs 5:6 · 2Kgs 5:7 · Dan 5:19 · 2Kgs 5:8