2 Kings (4 Kings) 5
Commentary from 4 fathers
And the Syrians went forth in small bands, and took captive out of the land of Israel a little maid: and she waited on Naiman’s wife.
καὶ Συρία ἐξῆλθον μονόζωνοι καὶ ᾐχμαλώτευσαν ἐκ γῆς ᾿Ισραὴλ νεάνιδα μικράν, καὶ ἦν ἐνώπιον τῆς γυναικὸς Ναιμάν.
И҆ и҆з̾ сѷрі́и и҆зыдо́ша во́ини и҆ плѣни́ша ю҆́ноткꙋ ма́лꙋ ѿ землѝ і҆и҃левы: и҆ бѣ̀ пред̾ жено́ю неема́новою (слꙋжа̀)
And she said to her mistress, O that my lord were before the prophet of God in Samaria; then he would recover him from his leprosy.
ἡ δὲ εἶπε τῇ κυρίᾳ αὐτῆς· ὄφελον ὁ κύριός μου ἐνώπιον τοῦ προφήτου τοῦ Θεοῦ τοῦ ἐν Σαμαρείᾳ, τότε ἀποσυνάξει αὐτὸν ἀπὸ τῆς λέπρας αὐτοῦ.
и҆ речѐ госпожѣ̀ свое́й: ѽ, дабы̀ господи́нъ мо́й бы́лъ ᲂу҆ прⷪ҇ро́ка бж҃їѧ, и҆́же въ самарі́и, то́й бы ѡ҆чи́стилъ є҆го̀ и҆ прока́зы є҆гѡ̀.
And she went in and told her lord, and said, Thus and thus spoke the maid from the land of Israel.
καὶ εἰσῆλθε καὶ ἀπήγγειλε τῷ κυρίῳ ἑαυτῆς καὶ εἶπεν· οὕτως καὶ οὕτως ἐλάλησεν ἡ νεᾶνις ἡ ἐκ γῆς ᾿Ισραήλ.
И҆ вни́де и҆ возвѣстѝ господи́нꙋ своемꙋ̀ и҆ речѐ: та́кѡ и҆ та́кѡ глаго́ла ю҆́нотка, ꙗ҆́же ѿ землѝ і҆и҃левы.
And the king of Syria said to Naiman, Go to, go, and I will send a letter to the king of Israel. And he went, and took in his hand ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.
καὶ εἶπε βασιλεὺς Συρίας πρὸς Ναιμάν· δεῦρο εἴσελθε, καὶ ἐξαποστελῶ βιβλίον πρὸς βασιλέα ᾿Ισραήλ· καὶ ἐπορεύθη καὶ ἔλαβεν ἐν τῇ χειρὶ αὐτοῦ δέκα τάλαντα ἀργυρίου καὶ ἑξακισχιλίους χρυσοῦς καὶ δέκα ἀλλασσομένας στολάς.
И҆ речѐ ца́рь сѷрі́йскїй ко неема́нꙋ: и҆дѝ, вни́ди, и҆ послю̀ писа́нїе ко царю̀ і҆и҃левꙋ. И҆ по́йде, и҆ взѧ̀ въ рꙋ́цѣ своѝ де́сѧть тала̑нтъ сребра̀ и҆ ше́сть ты́сѧщъ златни̑къ и҆ де́сѧть и҆змѣнѧ́емыхъ ри́зъ.
And he brought the letter to the king of Israel, saying, Now then, as soon as this letter shall reach thee, behold, I have sent to thee my servant Naiman, and thou shalt recover him from his leprosy.
καὶ ἤνεγκε τὸ βιβλίον πρὸς τὸν βασιλέα ᾿Ισραὴλ λέγων· καὶ νῦν ὡς ἂν ἔλθῃ τὸ βιβλίον τοῦτο πρὸς σέ, ἰδοὺ ἀπέστειλα πρός σε Ναιμὰν τὸν δοῦλόν μου, καὶ ἀποσυνάξεις αὐτὸν ἀπὸ τῆς λέπρας αὐτοῦ.
И҆ внесѐ писа́нїе къ царю̀ і҆и҃левꙋ глаго́лѧ: и҆ нн҃ѣ є҆гда̀ прїи́детъ писа́нїе сїѐ къ тебѣ̀, сѐ, посла́хъ къ тебѣ̀ неема́на раба̀ моего̀, да ѡ҆чи́стиши є҆го̀ ѿ прока́зы є҆гѡ̀.
And it came to pass, when the king of Israel read the letter, [that] he rent his garments, and said, [Am] I God, to kill and to make alive, that this [man] sends to me to recover a man of his leprosy? consider, however, I pray you, and see that this [man] seeks an occasion against me.
καὶ ἐγένετο ὡς ἀνέγνω βασιλεὺς ᾿Ισραὴλ τὸ βιβλίον, διέρρηξε τὰ ἱμάτια αὐτοῦ καὶ εἶπεν· ὁ Θεὸς ἐγὼ τοῦ θανατῶσαι καὶ ζωοποιῆσαι, ὅτι οὖτος ἀποστέλλει πρός με ἀποσυνάξαι ἄνδρα ἀπὸ τῆς λέπρας αὐτοῦ; ὅτι πλὴν γνῶτε δὴ καὶ ἴδετε ὅτι προφασίζεται οὗτός μοι.
И҆ бы́сть є҆гда̀ прочтѐ писа́нїе ца́рь і҆и҃левъ, раздра̀ ри̑зы своѧ̑ и҆ речѐ: є҆да̀ а҆́зъ бг҃ъ є҆́смь, є҆́же мертви́ти и҆ животвори́ти, ꙗ҆́кѡ се́й посла̀ и҆ мнѣ̀, да ѡ҆чи́щꙋ мꙋ́жа ѿ прока́зы є҆гѡ̀; про́чее разꙋмѣ́йте и҆ ви́дите, ꙗ҆́кѡ сѐ и҆́щетъ вины̀ ко мнѣ̀.
And it came to pass, when Elisaie heard that the king of Israel had rent his garments, that he sent to the king of Israel, saying, Wherefore hast thou rent thy garments? Let Naiman, I pray thee, come to me, and let him know that there is a prophet in Israel.
καὶ ἐγένετο ὡς ἤκουσεν ῾Ελισαιὲ ὅτι διέρρηξεν ὁ βασιλεὺς ᾿Ισραὴλ τὰ ἱμάτια αὐτοῦ, καὶ ἀπέστειλε πρὸς τὸν βασιλέα ᾿Ισραὴλ λέγων· ἱνατὶ διέρρηξας τὰ ἱμάτιά σου; ἐλθέτω δὴ πρός με Ναιμὰν καὶ γνώτω ὅτι ἐστὶ προφήτης ἐν ᾿Ισραήλ.
И҆ бы́сть є҆гда̀ ᲂу҆слы́ша є҆лїссе́й, ꙗ҆́кѡ раздра̀ ри̑зы своѧ̑ ца́рь і҆и҃левъ, и҆ посла̀ къ царю̀ і҆и҃левꙋ, глаго́лѧ: почто̀ раздра́лъ є҆сѝ ри̑зы твоѧ̑; да прїи́детъ ко мнѣ̀ нн҃ѣ неема́нъ, и҆ да разꙋмѣ́етъ, ꙗ҆́кѡ є҆́сть прⷪ҇ро́къ во і҆и҃ли.
8–12Naaman was suffering from leprosy, and when he heard that a prophet who lived under the command of Jehoram, king of Israel, could cure him, he left and proceeded to the country of the healer and went to the house of Elisha, because he had learned that he was the prophet who could aid him in his distress and that he had to ask him to be healed. But Elisha did not go out to meet him or speak to him. He informed him through a messenger: If he wanted to be healed, he had to wash his body in the Jordan seven times. Now a question rises: Why did Elisha prevent Naaman from seeing him and did not allow him to come into his house? In the first place, because he had served Ben-hadad in his wars. In fact, the prophet knew that the king of Aram had killed many children of Israel, and how Naaman had destroyed their lands and how his hands were stained with innocent blood, for he was the commander of the army and had received full authority over the Arameans. In the second place, because he was stopped by the corruption of leprosy. Elisha knew that the Law prescribed that no leper could be approached or touched.Naaman, as a consequence, was enraged. Blaming and accusing Elisha, he left [saying] that he would have never thought to come to a prophet just in order to see him act mysteriously and that he certainly did not expect such words. He believed that his healing would be accomplished through a simple imposition of the hands. So he blamed Elisha and said, “Why did he not come out to meet a man of power who had come to his house? And why did he prevent me from seeing him, and why did he not judge me worthy of speaking to him? And why did he not heal me with the remedy he uses and which is easy and effortless for me? On the contrary, he sends me to the Jordan, as though that river may really purify me; but are not the rivers of my land, the Amana and the Pharpar, sufficient for such purification?” It is not surprising that he had such thoughts and rebelled, the man who had heard with his own ears and compared the words of the prophet. A man who had made his career in the army could not have access to the mystery hidden in that unusual healing. Therefore Naaman was sent to the Jordan as to the remedy capable to heal a human being. Indeed, sin is the leprosy of the soul, which is not perceived by the senses, but intelligence has the proof of it, and human nature must be delivered from this disease by Christ’s power which is hidden in baptism. It was necessary that Naaman, in order to be purified from two diseases, that of the soul and that of the body, might represent in his own person the purification of all the nations through the bath of regeneration, whose beginning was in the river Jordan, the mother and originator of baptism.
On the Second Book of Kings 5:10-11
So Naiman came with horse and chariot, and stood at the door of the house of Elisaie.
καὶ ἦλθε Ναιμὰν ἐν ἵππῳ καὶ ἅρματι καὶ ἔστη ἐπὶ θύρας οἴκου ῾Ελισαιέ.
И҆ прїи́де неема́нъ на ко́нехъ и҆ на колесни́цѣхъ и҆ ста̀ при две́рехъ до́мꙋ є҆лїссе́ева.
And Elisaie sent a messenger to him, saying, Go and wash seven times in Jordan, and thy flesh shall return to thee, and thou shalt be cleansed.
καὶ ἀπέστειλεν ῾Ελισαιὲ ἄγγελον πρὸς αὐτὸν λέγων· πορευθεὶς λοῦσαι ἑπτάκις ἐν τῷ ᾿Ιορδάνῃ, καὶ ἐπιστρέψει ἡ σάρξ σού σοι, καὶ καθαρισθήσῃ.
И҆ посла̀ є҆лїссе́й посла́нника къ немꙋ̀, глаго́лѧ: ше́дъ и҆змы́йсѧ седми́жды во і҆ѻрда́нѣ, и҆ возврати́тсѧ пло́ть твоѧ̀ къ тебѣ̀, и҆ ѡ҆чи́стишисѧ.
10–11But in addition, that we may accept the interpretation of the Jordan, that river that is so fresh and grants so much grace, it is useful to present both Naaman the Syrian, who was cleansed from leprosy, and the comments made about the rivers by the enemies of religion. It is written of Naaman, therefore: "He came with his horse and chariot and stood at the doors of the house of Elisha. And Elisha sent a messenger to him, saying, 'Go and wash seven times in the Jordan, and your flesh will return to you, and you will be cleansed.' " Then Naaman becomes angry because he does not perceive that it is our Jordan, and not the prophet, that removes the uncleanness of those who are unclean because of leprosy and heals them. For the work of a prophet is to send one to that which heals. Since, therefore, Naaman does not understand the great mystery of the Jordan, he says, "Behold, I said that he will assuredly come out to me and will stand and call on the name of the Lord his God and will place his hand on the place and the leprosy will recover," for placing the hand on leprosy and cleansing it was the work of my Lord Jesus alone. To the man who asked with faith, "If you will, you can make me clean, he not only said "I will, be made clean," but in addition to the word that he spoke, he also touched him, and he was cleansed from leprosy.
Commentary on the Gospel of John 6.242-45
10–14Let us further see what blessed Elisha commanded Naaman the Syrian. “Go,” he says, “and wash seven times in the Jordan.” When Naaman heard that he was to wash seven times in the Jordan, he was indignant and did not want to comply, but accepting the advice of his friends, he consented to be washed and was cleansed. This signified that before Christ was crucified, the Gentiles did not believe in Christ when he spoke in his own person, but afterwards they devoutly came to the sacrament of baptism after the preaching of the apostles. For this reason Elisha told Naaman to wash seven times in the Jordan. See, brothers: Elisha sent Naaman to the river Jordan because Christ was to send the Gentiles to baptism. Moreover, the fact that Elisha did not touch Naaman himself or baptize him showed that Christ did not come to the Gentiles himself but through his apostles to whom he said, “Go, and baptize all nations in the name of the Father, and of the Son and of the Holy Spirit.” Notice further that Naaman, who prefigured the Gentiles, recovered his health in the same river that later Christ consecrated by his baptism. However, when Naaman heard that he was to wash seven times in the Jordan, he became angry and said, “Are not the waters of my region better, the rivers of Damascus, the Abana and the Pharphar, that I may wash in them and be made clean?” When he had said this, his servants advised him to agree to the counsel of the prophet. Carefully notice what this means, brothers.Holy Elisha, as we said, typified our Lord and Savior, while Naaman prefigured the Gentiles. The fact that Naaman believed he would recover his health as the result of his own rivers indicates that the human race presumed on its free will and its own merits; but without the grace of Christ their own merits cannot possess health, although they can have leprosy. For this reason if the human race had not followed the example of Naaman and listened to the advice of Elisha, with humility receiving the gift of baptism through the grace of Christ, they could not be freed from the leprosy of the original and actual sins. “Wash seven times,” he said, because of the sevenfold grace of the Holy Spirit, which reposed in Christ our Lord. Moreover, when our Lord was baptized in this river, the Holy Spirit came on him in the form of a dove. When Naaman descended into the river as a figure of baptism, “his flesh became like the flesh of a little child.” Notice, beloved brothers, that this likeness was perfected in the Christian people, for you know that all who are baptized are still called infants, whether they are old or young. Those who are born old through Adam and Eve are reborn as young people to death, the second one to life. The former produces children of wrath; the latter generates them again as vessels of mercy. The apostle says, “In Adam all die; in Christ all will be made to live.” Therefore, just as Naaman, although he was an old man, became like a boy by washing seven times, so the Gentiles, although old by reason of their former sins and covered with the many spots of iniquity as with leprosy, are renewed by the grace of baptism in such a way that no leprosy of either original or actual sin remains in them. Thus, following the example of Naaman, they are renewed like little children by salutary baptism, although they have always been bent down under the weight of sins.
Sermon 129.4-5
And Naiman was angry, and departed, and said, Behold, I said, He will by all means come out to me, and stand, and call on the name of his God, and lay his hand upon the place, and recover the leper.
καὶ ἐθυμώθη Ναιμὰν καὶ ἀπῆλθε καὶ εἶπεν· ἰδοὺ εἶπον ὅτι πρός με πάντως ἐξελεύσεται καὶ στήσεται καὶ ἐπικαλέσεται ἐν ὀνόματι Θεοῦ αὐτοῦ καὶ ἐπιθήσει τὴν χεῖρα αὐτοῦ ἐπὶ τὸν τόπον καὶ ἀποσυνάξει τὸ λεπρόν·
И҆ разгнѣ́васѧ неема́нъ, и҆ ѿи́де, и҆ речѐ: сѐ, ᲂу҆́бѡ глаго́лахъ, ꙗ҆́кѡ и҆зы́детъ ко мнѣ̀, и҆ ста́нетъ, и҆ призове́тъ во и҆́мѧ бг҃а своегѡ̀, и҆ возложи́тъ рꙋ́кꙋ свою̀ на мѣ́сто, и҆ ѡ҆чи́ститъ прока́зꙋ:
[Are] not the Abana and Pharphar, rivers of Damascus, better than all the waters of Israel? may I not go and wash in them, and be cleansed? and he turned and went away in a rage.
οὐχὶ ἀγαθὸς ᾿Αβανὰ καὶ Φαρφὰρ ποταμοὶ Δαμασκοῦ ὑπὲρ πάντα τὰ ὕδατα ᾿Ισραήλ; οὐχὶ πορευθεὶς λούσομαι ἐν αὐτοῖς καὶ καθαρισθήσομαι; καὶ ἐξέκλινε καὶ ἀπῆλθεν ἐν θυμῷ.
не бла́ги ли а҆вана̀ и҆ фарфа́ръ рѣ́ки дама́скѡвы па́че і҆ѻрда́на и҆ всѣ́хъ во́дъ і҆и҃левыхъ; не ше́дъ ли и҆змы́юсѧ въ ни́хъ и҆ ѡ҆чи́шꙋсѧ; И҆ ᲂу҆клони́сѧ и҆ ѿи́де во гнѣ́вѣ.
Naaman, who is still in error and does not see how inferior the other rivers are to the Jordan for healing the suffering, praises the rivers of Damascus, Abana and Pharphar, saying, "Are not the Abana and the Pharphar, rivers of Damascus, better than all the waters of Israel? Shall I not go and wash in them and be cleansed?"
Commentary on the Gospel of John 6.242-45
And his servants came near and said to him, [Suppose] the prophet had spoken a great thing to thee, wouldest thou not perform it? yet he has but said to thee, Wash, and be cleansed.
καὶ ἤγγισαν οἱ παῖδες αὐτοῦ καὶ ἐλάλησαν πρὸς αὐτόν· μέγα λόγον ἐλάλησεν ὁ προφήτης πρὸς σέ· οὐχὶ ποιήσεις; καὶ ὅτι εἶπε πρὸς σέ, λοῦσαι καὶ καθαρίσθητι.
И҆ прибли́жишасѧ ѻ҆́троцы є҆гѡ̀ и҆ рѣ́ша є҆мꙋ̀: а҆́ще бы ве́лїе сло́во глаго́лалъ прⷪ҇ро́къ тебѣ̀, не бы ли сотвори́лъ є҆сѝ; а҆ ꙗ҆́кѡ речѐ къ тебѣ̀: и҆змы́йсѧ, и҆ ѡ҆чи́стишисѧ.
So Naiman went down, and dipped himself seven times in Jordan, according to the word of Elisaie: and his flesh returned to him as the flesh of a little child, and he was cleansed.
καὶ κατέβη Ναιμὰν καὶ ἐβαπτίσατο ἐν τῷ ᾿Ιορδάνῃ ἑπτάκις κατὰ τὸ ῥῆμα ῾Ελισαιέ, καὶ ἐπέστρεψεν ἡ σάρξ αὐτοῦ ὡς σάρξ παιδαρίου μικροῦ, καὶ ἐκαθαρίσθη.
И҆ сни́де неема́нъ, и҆ погрꙋзи́сѧ во і҆ѻрда́нѣ седми́жды, по глаго́лꙋ є҆лїссе́евꙋ: и҆ возврати́сѧ пло́ть є҆гѡ̀ ꙗ҆́кѡ пло́ть ѻ҆троча́те мла́да, и҆ ѡ҆чи́стисѧ.
14–16After Naaman had been persuaded by the prophet and had washed seven times in the Jordan, he eventually acknowledged his error. He was astonished, and a deep bewilderment took him when he realized that he had been delivered from his filthiness. And he thanked God for his healing and testified that the Lord of the universe, in his profound care for him, had conceded him that extraordinary power by simply using water. He also proclaimed that his healing could not have derived from the water of the river but had been caused by Elisha’s command. That is why he offered royal presents, but the prophet did not accept them and was not persuaded by the donor, even though he had pressed him many times. For that magnificently and very clearly prefigured the mystery of the healing, which is freely granted to all nations of the earth by our Lord through the intercession of the apostles. And this had been promised in advance to those masters by the prophet Isaiah, when he said, “You were sold for nothing, and you shall be redeemed without money.”Since all diseases are a sort of bondage, the prophet necessarily fixed the healing at the seventh bath, in parallel with the fact that the Law, too, orders and promises freedom for the slave at the seventh year.
On the Second Book of Kings 5:15
And he and all his company returned to Elisaie, and he came and stood before him, and said, Behold, I know that there is no God in all the earth, save only in Israel: and now receive a blessing of thy servant.
καὶ ἐπέστρεψε πρὸς ῾Ελισαιὲ αὐτὸς καὶ πᾶσα ἡ παρεμβολὴ αὐτοῦ, καὶ ἦλθε καὶ ἔστη ἐνώπιον αὐτοῦ καὶ εἶπεν· ἰδοὺ δὴ ἔγνωκα ὅτι οὐκ ἔστι Θεὸς ἐν πάσῃ τῇ γῇ, ὅτι ἀλλ᾿ ἢ ἐν τῷ ᾿Ισραήλ· καὶ νῦν λαβὲ τὴν εὐλογίαν παρὰ τοῦ δούλου σου.
И҆ возврати́сѧ ко є҆лїссе́ю са́мъ и҆ всѐ ѡ҆полче́нїе є҆гѡ̀, и҆ прїи́де и҆ ста̀ пред̾ ни́мъ и҆ речѐ: сѐ, нн҃ѣ разꙋмѣ́хъ, ꙗ҆́кѡ нѣ́сть бг҃а во все́й землѝ, но то́кмѡ во і҆и҃ли: и҆ нн҃ѣ прїимѝ благослове́нїе ѿ раба̀ твоегѡ̀.
And Elisaie said, [As] the Lord lives, before whom I stand, I will not take [one]. And he pressed him to take [one]: but he would not.
καὶ εἶπεν ῾Ελισαιέ· ζῇ Κύριος, ᾧ παρέστην ἐνώπιον αὐτοῦ, εἰ λήψομαι· καὶ παρεβιάσατο αὐτὸν λαβεῖν, καὶ ἠπείθησε.
И҆ речѐ є҆лїссе́й: жи́въ гдⷭ҇ь, є҆мꙋ́же предста́хъ пред̾ ни́мъ, а҆́ще прїимꙋ̀. И҆ понꙋжда́ше є҆го̀ взѧ́ти, и҆ не послꙋ́ша.
And Naiman said, Well then, if not, let there be given to thy servant, I pray thee, the load [of a] yoke of mules; and thou shalt give me of the red earth: for henceforth thy servant will not offer whole-burnt-offering or sacrifice to other gods, but only to the Lord by [reason of] this thing.
καὶ εἶπε Ναιμάν· καὶ εἰ μή, δοθήτω δὴ τῷ δούλῳ σου γόμος ζεῦγος ἡμιόνων, ὅτι οὐ ποιήσει ἔτι ὁ δοῦλός σου ὁλοκαύτωμα καὶ θυσίασμα θεοῖς ἑτέροις, ἀλλ᾿ ἢ τῷ Κυρίῳ μόνῳ·
И҆ речѐ неема́нъ: а҆́ще ли не (хо́щеши взѧ́ти), то̀ да́ждь рабꙋ̀ твоемꙋ̀ бре́мѧ, сꙋпрꙋ́гъ мскѡ́въ, ѿ землѝ сеѧ̀ червле́ныѧ: ꙗ҆́кѡ не сотвори́тъ ѿсе́лѣ ра́бъ тво́й всесожже́нїѧ и҆ же́ртвы богѡ́мъ и҆ны̑мъ, но гдⷭ҇ꙋ є҆ди́номꙋ,
Naaman the Aramean asked for some dust from the promised land in order to cause the shame of Israel, as I think, so that they might be ashamed that a stranger believed that even the dust of their land was filled with God, while the Hebrews did not even believe that God dwells in the prophets.
On the Second Book of Kings 5:17
And let the Lord be propitious to thy servant when my master goes into the house of Remman to worship there, and he shall lean on my hand, and I shall bow down in the house of Remman when he bows down in the house of Remman; even let the Lord, I pray, be merciful to thy servant in this matter.
καὶ ἱλάσεται Κύριος τῷ δούλῳ σου ἐν τῷ εἰσπορεύεσθαι τὸν κύριόν μου εἰς οἶκον Ῥεμμὰν προσκυνῆσαι ἐκεῖ καὶ αὐτὸς ἐπαναπαύσεται ἐπὶ τῆς χειρός μου καὶ προσκυνήσω ἐν οἴκῳ Ῥεμμὰν ἐν τῷ προσκυνεῖν αὐτὸν ἐν οἴκῳ Ῥεμμάν, καὶ ἱλάσεται δὴ Κύριος τῷ δούλῳ σου ἐν τῷ λόγῳ τούτῳ.
по глаго́лꙋ семꙋ̀ и҆ ѡ҆ словесѝ се́мъ: и҆ ѡ҆чи́ститъ гдⷭ҇ь раба̀ твоего̀, є҆гда̀ вни́детъ господи́нъ мо́й въ до́мъ ремма́новъ на поклоне́нїе та́мѡ: и҆ то́й почі́етъ на рꙋкꙋ̀ моє́ю, и҆ поклоню́сѧ въ домꙋ̀ ремма́ни, внегда̀ кла́нѧтисѧ є҆мꙋ̀ въ домꙋ̀ ремма́ни, и҆ ѡ҆чи́ститъ гдⷭ҇ь раба̀ твоего̀ по словесѝ семꙋ̀.
The Syrian captain was forgiven for bowing in the house of Rimmon. I am one of many who have bowed in the house of the real God when I believed Him to be no more than Rimmon.
Surprised by Joy, Chapter 10
And Elisaie said to Naiman, Go in peace. And he departed from him a little way.
καὶ εἶπεν ῾Ελισαιὲ πρὸς Ναιμάν· δεῦρο εἰς εἰρήνην. καὶ ἀπῆλθεν ἀπ αὐτοῦ εἰς δεβραθὰ τῆς γῆς.
И҆ речѐ є҆лїссе́й ко неема́нꙋ: и҆дѝ съ ми́ромъ. и҆ ѿи́де ѿ негѡ̀ на хавраѳа̀ {по́прище} землѝ.
And Giezi the servant of Elisaie said, Behold, my Lord has spared this Syrian Naiman, so as not to take of his hand what he has brought: as the Lord lives, I will surely run after him, and take somewhat of him.
καὶ εἶπε Γιεζὶ τὸ παιδάριον ῾Ελισαιέ· ἰδοὺ ἐφείσατο ὁ κύριός μου τοῦ Ναιμὰν τοῦ Σύρου τούτου τοῦ μὴ λαβεῖν ἐκ χειρὸς αὐτοῦ ἃ ἐνήνοχε· ζῇ Κύριος ὅτι εἰ μὴ δραμοῦμαι ὀπίσω αὐτοῦ καὶ λήψομαι ἀπ᾿ αὐτοῦ τι.
И҆ речѐ гїезі́й ѻ҆́трочищь є҆лїссе́евъ: сѐ, пощадѣ̀ господи́нъ мо́й неема́на сѵ́рѧнина сего̀, є҆́же не взѧ́ти ѿ рꙋкѝ є҆гѡ̀, ꙗ҆̀же принесѐ: жи́въ гдⷭ҇ь, ꙗ҆́кѡ и҆́мамъ тещѝ в̾слѣ́дъ є҆гѡ̀, и҆ возмꙋ̀ ѿ негѡ̀ нѣ́что.
So Giezi followed after Naiman: and Naiman saw him running after him, and turned back from his chariot to meet him.
καὶ ἐδίωξε Γιεζὶ ὀπίσω τοῦ Ναιμάν, καὶ εἶδεν αὐτὸν Ναιμὰν τρέχοντα ὀπίσω αὐτοῦ καὶ ἐπέστρεψεν ἀπὸ τοῦ ἅρματος εἰς ἀπαντὴν αὐτοῦ καὶ εἶπεν· εἰρήνη·
И҆ течѐ гїезі́й во слѣ́дъ неема́новъ. И҆ ви́дѣ є҆го̀ неема́нъ текꙋ́ща в̾слѣ́дъ себє̀, и҆ возврати́сѧ съ колесни́цы на срѣ́тенїе є҆мꙋ̀ и҆ речѐ: ми́ръ ли;
21–22Gehazi was a covetous man to the bottom of his heart. He had pretended to reject his hidden greed but saw, through the betrayal of his mouth, what his soul was trying to hide.
On the Second Book of Kings 5:21
And [Giezi] said, All is well: my master has sent me, saying, Behold, now are there come to me two young men of the sons of the prophets from mount Ephraim; give them, I pray thee, a talent of silver, and two changes of raiment.
ὁ κύριός μου ἀπέστειλέ με λέγων· ἰδοὺ νῦν ἦλθον πρός με δύο παιδάρια ἐξ ὄρους ᾿Εφραὶμ ἀπὸ τῶν υἱῶν τῶν προφητῶν· δὸς δὴ αὐτοῖς τάλαντον ἀργυρίου καὶ δύο ἀλλασσομένας στολάς.
И҆ речѐ гїезі́й: ми́ръ: господи́нъ мо́й посла́ мѧ, глаго́лѧ: сѐ, нн҃ѣ прїидо́ста ко мнѣ̀ два̀ ѻ҆́трѡчища ѿ горы̀ є҆фре́мли ѿ сынѡ́въ проро́чихъ: да́ждь ᲂу҆̀бо и҆́ма тала́нтъ сребра̀ и҆ двѣ̀ премѣ̑ны ри́зъ.
And [Naiman] said, Take two talents of silver. And he took two talents of silver in two bags, and two changes of raiment, and put them upon two of his servants, and they bore them before him.
καὶ εἶπε· λαβὲ διτάλαντον ἀργυρίου· καὶ ἔλαβε δύο τάλαντα ἀργυρίου ἐν δυσὶ θυλάκοις καὶ δύο ἀλλασσομένας στολὰς καὶ ἔδωκεν ἐπὶ δύο παιδάρια αὐτοῦ. καὶ ᾖραν ἔμπροσθεν αὐτοῦ.
И҆ речѐ неема́нъ: возмѝ два̀ тала̑нта сребра̀. И҆ взѧ̀ два̀ тала̑нта во два̀ мѣшца̑ и҆ двѣ̀ премѣ̑ны ри́зъ, и҆ возложѝ на два̀ ѻ҆́трѡчища своѧ̑, и҆ несо́ста пред̾ ни́мъ:
And he came to a secret place, and took them from their hands, and laid them up in the house, and dismissed the men.
καὶ ἦλθον εἰς τὸ σκοτεινόν, καὶ ἔλαβεν ἐκ τῶν χειρῶν αὐτῶν καὶ παρέθετο ἐν οἴκῳ καὶ ἐξαπέστειλε τοὺς ἄνδρας.
и҆ прїидо́ша въ сꙋмра́ки, и҆ взѧ̀ ѿ рꙋ́къ и҆́хъ и҆ сокры̀ во хра́минѣ, и҆ ѿпꙋстѝ мꙋ́жы.
And he went in himself and stood before his master; and Elisaie said to him,
καὶ αὐτὸς εἰσῆλθε καὶ παρεστήκει πρὸς τὸν κύριον αὐτοῦ· καὶ εἶπε πρὸς αὐτὸν ῾Ελισαιέ· πόθεν, Γιεζί; καὶ εἶπε Γιεζί· οὐ πεπόρευται ὁ δοῦλός σου ἔνθα καὶ ἔνθα.
И҆ са́мъ вни́де и҆ предста̀ господи́нꙋ своемꙋ̀. И҆ речѐ къ немꙋ̀ є҆лїссе́й: ѿкꙋ́дꙋ (прише́лъ є҆сѝ), гїезі́е; И҆ речѐ гїезі́й: не и҆сходи́лъ ра́бъ тво́й ника́може.
25–27After Gehazi had come back from his meeting with Naaman, he entered Elisha’s house, and [the prophet] asked him, according to custom, why he had moved away from him. “Where do you come from?” he said to Gehazi. He said this on purpose, so that the justice of the judgment passed on his sin might be evident. If Gehazi repented and swore, he would have been forgiven; but if he denied that he had secretly received money, the leprosy of Naaman would cover him conspicuously.
On the Second Book of Kings 5:27
Whence [comest thou], Giezi? and Giezi said, Thy servant has not been hither or thither. And Elisaie said to him, Went not my heart with thee, when the man returned from his chariot to meet thee? and now thou hast received silver, and now thou hast received raiment, and olive yards, and vineyards, and sheep, and oxen, and menservants, and maidservants.
καὶ εἶπε πρὸς αὐτὸν ῾Ελισαιέ· οὐχὶ ἡ καρδία μου ἐπορεύθη μετὰ σοῦ, ὅτε ἐπέστεψεν ὁ ἀνὴρ ἀπὸ τοῦ ἅρματος εἰς συναντήν σοι; καὶ νῦν ἔλαβες τὸ ἀργύριον, καὶ νῦν ἔλαβες τὰ ἱμάτια καὶ ἐλαιῶνας καὶ ἀμπελῶνας καὶ πρόβατα καὶ βόας καὶ παῖδας καὶ παιδίσκας·
И҆ речѐ къ немꙋ̀ є҆лїссе́й: не ходи́ло ли се́рдце моѐ съ тобо́ю, и҆ ви́дѣхъ, є҆гда̀ возвраща́шесѧ мꙋ́жъ съ колесни́цы свое́й во срѣ́тенїе тебѣ̀; и҆ нн҃ѣ взѧ́лъ є҆сѝ сребро̀ и҆ ри̑зы взѧ́лъ є҆сѝ, да кꙋпи́ши за ни́хъ вертогра́ды и҆ ма̑слины и҆ вїногра́ды, и҆ ѻ҆́вцы и҆ волы̀, и҆ ѻ҆́троки и҆ ѻ҆трокѡви́цы:
The leprosy also of Naiman shall cleave to thee, and to thy seed for ever. And he went out from his presence leprous, like snow.
καὶ ἡ λέπρα Ναιμὰν κολληθήσεται ἐν σοὶ καὶ ἐν τῷ σπέρματί σου εἰς τὸν αἰῶνα. καὶ ἐξῆλθεν ἐκ προσώπου αὐτοῦ λελεπρωμένος ὡσεὶ χιών.
и҆ прока́за неема́нова да прильпне́тъ къ тебѣ̀ и҆ къ сѣ́мени твоемꙋ̀ во вѣ́ки. И҆ и҆зы́де ѿ лица̀ є҆гѡ̀ прокаже́нъ ꙗ҆́кѡ снѣ́гъ.
Now Naiman, the captain of the host of Syria, was a great man before his master, and highly respected, because by him the Lord had given deliverance to Syria, and the man was mighty in strength, [but] a leper.
ΚΑΙ Ναιμὰν ὁ ἄρχων τῆς δυνάμεως Συρίας ἦν ἀνὴρ μέγας ἐνώπιον τοῦ κυρίου αὐτοῦ καὶ τεθαυμασμένος προσώπῳ, ὅτι ἐν αὐτῷ ἔδωκε Κύριος σωτηρίαν Συρίᾳ· καὶ ὁ ἀνὴρ ἦν δυνατὸς ἰσχύϊ, λελεπρωμένος.
И҆ неема́нъ кнѧ́зь си́лы сѷрі́йскїѧ бѣ̀ мꙋ́жъ ве́лїй пред̾ господи́номъ свои́мъ и҆ ди́венъ лице́мъ, ꙗ҆́кѡ и҆́мъ дадѐ гдⷭ҇ь спⷭ҇нїе сѷрі́и: и҆ мꙋ́жъ бѣ̀ си́ленъ крѣ́постїю прокаже́нъ.