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2 Kings 5:20 [study!]

American Standard Version (ASV 1901) [2]
— 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 Jehovah liveth, I will run after him, and take somewhat of him.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— But Gehazi, the servant of Elisha the man of God, thought, “Behold, my master has spared this Naaman the Aramean, by not receiving from his hands what he brought. As the LORD lives, I will run after him and take something from him.”
Webster's Revision of the KJB (WEB 1833)
— 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 from him.
Darby's Translation (DBY 1890)
— And Gehazi, the servant of Elisha the man of God, said, Behold, my master has spared Naaman, this Syrian, in not receiving at his hands that which he brought; but as Jehovah liveth, I will run after him and take somewhat of him.
Rotherham's Emphasized Bible (EBR 1902)
— Gehazi, the servant of Elisha the man of God, said—Lo! my lord, hath restrained, this Naaman the Syrian, by not taking at his hand that which he brought! By the life of Yahweh, verily, I will runs after him, and accept of him, something.
Young's Literal Translation (YLT 1898)
— And Gehazi, servant of Elisha the man of God, saith, 'Lo, my lord hath spared Naaman this Aramaean, not to receive from his hand that which he brought; Jehovah liveth; surely if I have run after him, then I have taken from him something.'
Douay-Rheims Challoner Revision (DR 1750)
— 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.
Original King James Bible (AV 1611) [2]
— But Gehazi the seruant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiuing at his hands that which hee brought: but [as] the LORD liueth, I wil runne after him, and take somewhat of him.
Brenton Greek Septuagint (LXX, Restored Names)
— And Gehazi{gr.Giezi} the servant of Elisha{gr.Elisaie} said, Behold, my Lord has spared this Syrian Naaman{gr.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.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— But Gechazi, the servant of Elisha the man of Elohim, said, Behold, my adon hath spared Naaman this Arammi, in not receiving at his hands that which he brought: but, [as] Yahweh liveth, I will run after him, and take somewhat of him.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
But Gz גֵּיחֲזִי, 1522
{1522} Prime
גֵּיחֲזִי
Geychaziy
{gay-khah-zee'}
Apparently from H1516 and H2372; valley of a visionary; Gechazi, the servant of Elisha.
the servant 5288
{5288} Prime
נַעַר
na`ar
{nah'-ar}
From H5287; (concretely) a boy (as active), from the age of infancy to adolescence; by implication a servant; also (by interchange of sex), a girl (of similar latitude in age).
of l` אֱלִישָׁע 477
{0477} Prime
אֱלִישָׁע
'Eliysha`
{el-ee-shaw'}
Contracted for H0474; Elisha, the famous prophet.
the man 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (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.).
of lhm אֱלֹהִים, 430
{0430} Prime
אֱלֹהִים
'elohiym
{el-o-heem'}
Plural of H0433; 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.
said, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
Behold, x2009
(2009) Complement
הִנֵּה
hinneh
{hin-nay'}
Prolonged for H2005; lo!.
my n אֲדוֹן 113
{0113} Prime
אָדוֹן
'adown
{aw-done'}
From an unused root (meaning to rule); sovereign, that is, controller (human or divine).
hath spared 2820
{2820} Prime
חָשַׂךְ
chasak
{khaw-sak'}
A prim root; to restrain or (reflexively) refrain; by implication to refuse, spare, preserve; also (by interchange with H2821) to observe.
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 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).
Na`mn נַעֲמָן 5283
{5283} Prime
נַעֲמָן
Na`aman
{nah-am-awn'}
The same as H5282; Naaman, the name of an Israelite and of a Damascene.
this x2088
(2088) Complement
זֶה
zeh
{zeh}
A primitive word; the masculine demonstrative pronoun, this or that.
ramm אֲרַמִּי, 761
{0761} Prime
אֲרַמִּי
'Arammiy
{ar-am-mee'}
Patrial from H0758; an Aramite or Aramaean.
in not receiving 3947
{3947} Prime
לָקַח
laqach
{law-kakh'}
A primitive root; to take (in the widest variety of applications).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
at his hands 3027
{3027} Prime
יָד
yad
{yawd}
A primitive word; a hand (the open one (indicating power, means, direction, etc.), in distinction from H3709, the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote.
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 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).
that which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
he brought: 935
{0935} Prime
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8689
<8689> Grammar
Stem - Hiphil (See H8818)
Mood - Perfect (See H8816)
Count - 2675
but, x3588
(3588) Complement
כִּי
kiy
{kee}
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 conjugation or adverb; often largely modified by other particles annexed.
x518
(0518) Complement
אִם
'im
{eem}
A primitive particle; used very widely as demonstrative, lo!; interrogitive, whether?; or conditional, if, although; also Oh that!, when; hence as a negative, not.
[as] Yhw יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
liveth, 2416
{2416} Prime
חַי
chay
{khah'-ee}
From H2421; alive; hence raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively.
I will run 7323
{7323} Prime
רוּץ
ruwts
{roots}
A primitive root; to run (for whatever reason, especially to rush).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
after 310
{0310} Prime
אַחַר
'achar
{akh-ar'}
From H0309; properly the hind part; generally used as an adverb or conjugation, after (in various senses).
him, and take 3947
{3947} Prime
לָקַח
laqach
{law-kakh'}
A primitive root; to take (in the widest variety of applications).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
somewhat 3972
{3972} Prime
מְאוּמָה
m@uwmah
{meh-oo'-maw}
Apparently a form of H3971; properly a speck or point, that is, (by implication) something; with negative nothing.
of x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x854
(0854) Complement
אֵת
'eth
{ayth}
Probably from H0579; properly nearness (used only as a preposition or adverb), near; hence generally with, by, at, among, etc.
him.
Jamieson-Fausset-Brown Commentary

2 Kings 5:20-25

_ _ 2 Kings 5:20-27. Gehazi, by a lie, obtains a present, but is smitten with leprosy.

_ _ 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 fullness 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.

Matthew Henry's Commentary

2 Kings 5:20-27

_ _ Naaman, a Syrian, a courtier, a soldier, had many servants, and we read how wise and good they were, 2 Kings 5:13. 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, 2 Kings 5:20. 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 (2 Kings 5:21), 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 Corinthians 12:16, 2 Corinthians 12:17), 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, 2 Kings 5:24. 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, Hosea 12:8. 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?2 Kings 5:26. 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, Proverbs 12:19. 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 remby fair means, by foul means; careless of principle, intent only on money) drown themselves in destruction and perdition, 1 Timothy 6:9. 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, 2 Kings 5:27. If he will have his money, he shall take his disease with it, Transit cum onereIt 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, Proverbs 21:6. 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 20:12, etc.

John Wesley's Explanatory Notes

2 Kings 5:20

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.

Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance
Gehazi:

2 Kings 4:12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him.
2 Kings 4:31 And Gehazi passed on before them, and laid the staff upon the face of the child; but [there was] neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked.
2 Kings 4:36 And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son.
Matthew 10:4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.
John 6:70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?
John 12:6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
John 13:2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's [son], to betray him;
Acts 8:18-19 And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, ... Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.

my master:

Proverbs 26:16 The sluggard [is] wiser in his own conceit than seven men that can render a reason.
Luke 16:8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.
John 12:5-6 Why was not this ointment sold for three hundred pence, and given to the poor? ... This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
Acts 5:2 And kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles' feet.

as the LORD[YHWH] liveth:

2 Kings 6:31 Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day.
Exodus 20:7 Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
1 Samuel 14:39 For, [as] the LORD liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But [there was] not a man among all the people [that] answered him.

and take:

Exodus 20:17 Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour's.
Psalms 10:3 For the wicked boasteth of his heart's desire, and blesseth the covetous, [whom] the LORD abhorreth.
Jeremiah 22:17 But thine eyes and thine heart [are] not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do [it].
Habakkuk 2:9 Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil!
Luke 12:15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.
1 Timothy 6:9-11 But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition. ... But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
2 Timothy 4:10 For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.
Titus 1:7 For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;
1 Peter 5:2 Feed the flock of God which is among you, taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind;
2 Peter 2:14-15 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: ... Which have forsaken the right way, and are gone astray, following the way of Balaam [the son] of Bosor, who loved the wages of unrighteousness;
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Ex 20:7, 17. 1S 14:39. 2K 4:12, 31, 36; 6:31. Ps 10:3. Pv 26:16. Jr 22:17. Hab 2:9. Mt 10:4. Lk 12:15; 16:8. Jn 6:70; 12:5, 6; 13:2. Ac 5:2; 8:18. 1Ti 6:9. 2Ti 4:10. Tit 1:7. 1P 5:2. 2P 2:14.

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