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.2 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.3 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.4 Then Naaman went in to his lord, and told him, saying: Thus and thus said tile girl from the land of Israel.5 And the king of Syria sad 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 tell changes of raiment,6 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 mayest heal him of his leprosy.7 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.8 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.9 So Naaman came with Iris horses and chariots, and stood at the door of the house of Eliseus:10 And Eliseus sent a messenger to him, saying: Go, and wash seven times in the Jordan, and thy flesh shall recover health, and thee shalt be clean.11 Naaman was angry and went away, saying: I thought he would hare come out to me, and standing would hare invoked the name of the Lord his God, and touched with his hand the place of the leprosy, and healed me.12 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,13 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 he clean?14 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.15 And returning to the man of God with all his train, be 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.
Na’amon the general. He goes on and lists the miracles that were performed through Elisha.
Victory to Arom. He drew back his bow innocently and killed Achov.
Bands of marauders [from Arom] went out. When they go [in groups of] one hundred or two hundred by themselves, to plunder whatever they find, that is called a גְּדוּד [=band].
A little girl. A young girl from the city of נַעֲרוֹן.
She became [a servant] to [Na’amon’s wife]. [Targum Yonoson renders,] “and she served Na’amon’s wife.
“My master should plead [for curing his illness] before the prophet.” An expression [similar to], “and Moshe prayed [וַיְחַל].” The supplications of all those who pray for him, will be that the miracle shall come before the prophet.
Plead. Soheidement, in O.F., i.e., this is the supplication that he needs.
Saying, “Now when this letter reaches, etc.” The letter said to him, “And now, when this letter reaches, etc.”
Arrange to cure him of this tzora’as. ‘אֲסֵפָה’ [=gathering], pertaining to a metzora, is an expression of his cure, because when he is cured, he is [once again] gathered in among people, but during his illness, everyone stays away from him. to dwell within the camp of Yisroel. See Vayikra 13:46. However, even among the other nations a metzora is excluded from the general community until he is cured.
“Am I God?” The [first] ‘ה’ is voweled with a ‘פתח’ to indicate that it is a question.
He is looking for an excuse. He is looking for a pretext to attack me. He is looking for an excuse.
[מִתְאַנֶּה is] an expression of “false accusation [=עֲלִילוֹת דְּבָרִים].”
“My father [master].” אָבִי [lit., my father, means] the same as אֲדוֹנִי [=my master].
Would you not do it? Wouldn’t you do it, even if he told you to do something requiring exertion?
Certainly since. By a fortiori conclusion, for he said to you [to do] an easy thing, “immerse yourself and become clean.”
The psalm's verse numbering differs between the modern lectionary and the Douay-Rheims this library hosts, so the text isn't matched verse-for-verse here yet.
And he said: Amen I say to you, that no prophet is accepted in his own country.25 In truth I say to you, there were many widows in the days of Elias in Israel, when heaven was shut up three years and six months, when there was a great famine throughout all the earth.26 And to none of them was Elias sent, but to Sarepta of Sidon, to a widow woman.27 And there were many lepers in Israel in the time of Eliseus the prophet: and none of them was cleansed but Naaman the Syrian.28 And all they in the synagogue, hearing these things, were filled with anger.29 And they rose up and thrust him out of the city; and they brought him to the brow of the hill, whereon their city was built, that they might cast him down headlong.†30 But he passing through the midst of them, went his way.
As far as Luke’s narrative is concerned, our Lord is not yet said to have worked any miracle in Capernaum. For before He came to Capernaum, He is said to have lived at Nazareth. I cannot but think therefore that in these words, “whatsoever we have heard done in Capernaum,” there lies a mystery concealed, and that Nazareth is a type of the Jews, Capernaum of the Gentiles. For the time will come when the people of Israel shall say, “The things which thou hast shewn to the whole world, shew also to us.” Preach thy word to the people of Israel, that then at least, when the fulness of the Gentiles has entered, all Israel may be saved. Our Saviour seems to me to have well answered, No prophet is accepted in his own country, but rather according to the type than the letter; though neither was Jeremiah accepted in Anathoth his country, nor the rest of the Prophets. But it seems rather to be meant that we should say, that the people of the circumcision were the countrymen of all the Prophets. And the Gentiles indeed accepted the prophecy of Jesus Christ, esteeming Moses and the Prophets who preached of Christ, far higher than they who would not from these receive Jesus.
He cites also another similar example, adding, And there were many lepers in Israel at the time of Eliseus the Prophet, and none of them were cleansed but Naaman the Syrian, who indeed was not of Israel.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)