2 Kings 5:7

2 Kings 5:7 in Multiple Translations

Berean Standard Bible 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!”

King James Version 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.

American Standard Version ASV

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? but consider, I pray you, and see how he seeketh a quarrel against me.

Bible in Basic English BBE

But the king of Israel, after reading the letter, was greatly troubled and said, Am I God, to give death and life? why does this man send a leper to me to be made well? is it not clear that he is looking for a cause of war?

Free Bible Version FBV

When the king of Israel read the letter, he ripped his clothes in panic and said, “Does this man think I'm God, having power over life and death, sending me a leper to heal? Obviously he's just trying to invent an excuse to attack me, as anyone can see!”

Geneva Bible 1599 GNV

And when the King of Israel had read the letter, he rent his clothes, and sayde, Am I God, to kill and to giue life, that hee doth send to mee, that I should heale a man from his leprosie? wherfore consider, I pray you, and see howe he seeketh a quarel against me.

Young's Literal Translation YLT

And it cometh to pass, at the king of Israel's reading the letter, that he rendeth his garments, and saith, 'Am I God, to put to death and to keep alive, that this [one] is sending unto me to recover a man from his leprosy? for surely know, I pray you, and see, for he is presenting himself to me.'

World English Bible 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.”

Noah Webster Bible WBS

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 to me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me.

Douay-Rheims 1899 DRV

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.

Translation for Translators T4T

When he arrived in Samaria, he gave the letter to the king of Israel. The king read the letter. Then, being very dismayed, the king tore his clothes and said, “I am not God [RHQ]! I am not able to enable people to live or to die [RHQ]! Why does the king who wrote this letter request me to cure this man of his leprosy? I think that he is just wanting to start a fight with me!”

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Berean Amplified Bible — 2 Kings 5:7

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

2 Kings 5:7 Interlinear (Deep Study)

BIB

HEB וַ/יְהִ֡י כִּ/קְרֹא֩ מֶֽלֶךְ יִשְׂרָאֵ֨ל אֶת הַ/סֵּ֜פֶר וַ/יִּקְרַ֣ע בְּגָדָ֗י/ו וַ/יֹּ֨אמֶר֙ הַ/אֱלֹהִ֥ים אָ֨נִי֙ לְ/הָמִ֣ית וּֽ/לְ/הַחֲי֔וֹת כִּֽי זֶה֙ שֹׁלֵ֣חַ אֵלַ֔/י לֶ/אֱסֹ֥ף אִ֖ישׁ מִ/צָּֽרַעְתּ֑/וֹ כִּ֤י אַךְ דְּעֽוּ נָא֙ וּ/רְא֔וּ כִּֽי מִתְאַנֶּ֥ה ה֖וּא לִֽ/י

וַ/יְהִ֡י hâyâh H1961 to be Conj | V-Qal-ConsecImperf-3ms

כִּ/קְרֹא֩ qârâʼ H7121 to call Prep | V-Qal-Inf-a

מֶֽלֶךְ melek H4428 King's N-ms

יִשְׂרָאֵ֨ל Yisrâʼêl H3478 Israel N-proper

אֶת ʼêth H853 Obj. DirObjM

הַ/סֵּ֜פֶר çêpher H5612 scroll Art | N-ms

וַ/יִּקְרַ֣ע qâraʻ H7167 to tear Conj | V-Qal-ConsecImperf-3ms

בְּגָדָ֗י/ו beged H899 treachery N-mp | Suff

וַ/יֹּ֨אמֶר֙ ʼâmar H559 to say Conj | V-Qal-ConsecImperf-3ms

הַ/אֱלֹהִ֥ים ʼĕlôhîym H430 God Part | N-mp

אָ֨נִי֙ ʼănîy H589 I Pron

לְ/הָמִ֣ית mûwth H4191 to die Prep | V-Hiphil-Inf-a

וּֽ/לְ/הַחֲי֔וֹת châyâh H2421 to live Conj | Prep | V-Hiphil-Inf-a

כִּֽי kîy H3588 for Conj

זֶה֙ zeh H2088 this Pron

שֹׁלֵ֣חַ shâlach H7971 to send V-Qal

אֵלַ֔/י ʼêl H413 to(wards) Prep | Suff

לֶ/אֱסֹ֥ף ʼâçaph H622 to gather Prep | V-Qal-Inf-a

אִ֖ישׁ ʼîysh H376 man N-ms

מִ/צָּֽרַעְתּ֑/וֹ tsâraʻath H6883 leprosy Prep | N-fs | Suff

כִּ֤י kîy H3588 for Conj

אַךְ ʼak H389 surely DirObjM

דְּעֽוּ yâdaʻ H3045 to know V-Qal-Impv-2mp

נָא֙ nâʼ H4994 please Part

וּ/רְא֔וּ râʼâh H7200 Provider Conj | V-Qal-Impv-2mp

כִּֽי kîy H3588 for Conj

מִתְאַנֶּ֥ה ʼânâh H579 to meet V-Hithpael

ה֖וּא hûwʼ H1931 he/she/it Pron

לִֽ/י Prep | Suff

Hebrew Word Study

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Hebrew Word Reference — 2 Kings 5:7

וַ/יְהִ֡י hâyâh H1961 "to be" Conj | V-Qal-ConsecImperf-3ms

The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.

Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone

Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.

כִּ/קְרֹא֩ qârâʼ H7121 "to call" Prep | V-Qal-Inf-a

This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.

Definition: : call_to/invite/entreat 1) to call, call out, recite, read, cry out, proclaim 1a) (Qal) 1a1) to call, cry, utter a loud sound 1a2) to call unto, cry (for help), call (with name of God) 1a3) to proclaim 1a4) to read aloud, read (to oneself), read 1a5) to summon, invite, call for, call and commission, appoint, call and endow 1a6) to call, name, give name to, call by 1b) (Niphal) 1b1) to call oneself 1b2) to be called, be proclaimed, be read aloud, be summoned, be named 1c) (Pual) to be called, be named, be called out, be chosen

Usage: Occurs in 689 OT verses. 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. See also: Genesis 1:5; Genesis 49:1; Judges 1:26.

מֶֽלֶךְ melek H4428 "King's" N-ms

This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

יִשְׂרָאֵ֨ל Yisrâʼêl H3478 "Israel" N-proper

Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

הַ/סֵּ֜פֶר çêpher H5612 "scroll" Art | N-ms

This word means a written document, like a scroll or book, used to record important events or messages. It appears in books like Isaiah and Matthew, referring to written records.

Definition: : document 1) missive, document, writing, book 1a) missive 1a1) letter (of instruction), written order, commission, request, written decree 1b) legal document, certificate of divorce, deed of purchase, indictment, sign 1c) book, scroll 1c1) book of prophecies 1c2) genealogical register 1c3) law-book 1c4) book (of poems) 1c5) book (of kings) 1c6) books of the canon, scripture 1c7) record book (of God) 1d) book-learning, writing 1d1) be able to read (after verb 'to know')

Usage: Occurs in 174 OT verses. KJV: bill, book, evidence, [idiom] learn(-ed) (-ing), letter, register, scroll. See also: Genesis 5:1; 2 Chronicles 17:9; Psalms 40:8.

וַ/יִּקְרַ֣ע qâraʻ H7167 "to tear" Conj | V-Qal-ConsecImperf-3ms

This verb means to tear or rend something, and can be used literally or figuratively, as in the case of reviling or enlarging the eyes. In the book of the Prophet Joel, it describes the heavens being torn open. It can also describe the action of wild beasts.

Definition: 1) to tear, tear in pieces 1a) (Qal) 1a1) to tear, rend 1a2) to tear away or out 1a3) to tear, rend asunder 1a3a) to make wide or large (of eyes) 1a3b) to rend open (of heavens) 1a4) to tear, rend (of wild beasts) 1b) (Niphal) to be rent, be split asunder

Usage: Occurs in 60 OT verses. KJV: cut out, rend, [idiom] surely, tear. See also: Genesis 37:29; 2 Kings 5:8; Psalms 35:15.

בְּגָדָ֗י/ו beged H899 "treachery" N-mp | Suff

In the Bible, this word refers to clothing or a covering, like a garment or robe. It appears in books like Genesis and Exodus, describing what people wore. The word is often translated as 'apparel' or 'raiment'.

Definition: treachery, deceit

Usage: Occurs in 190 OT verses. KJV: apparel, cloth(-es, ing), garment, lap, rag, raiment, robe, [idiom] very (treacherously), vesture, wardrobe. See also: Genesis 24:53; Judges 17:10; Psalms 22:19.

וַ/יֹּ֨אמֶר֙ ʼâmar H559 "to say" Conj | V-Qal-ConsecImperf-3ms

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

הַ/אֱלֹהִ֥ים ʼĕlôhîym H430 "God" Part | N-mp

The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.

Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)

Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.

אָ֨נִי֙ ʼănîy H589 "I" Pron

This Hebrew word is a simple way of saying 'I' or 'me', often used for emphasis. It is used by people like David in the Psalms to express their thoughts and feelings. The word is a basic part of the Hebrew language.

Definition: I (first pers. sing. -usually used for emphasis)

Usage: Occurs in 803 OT verses. KJV: I, (as for) me, mine, myself, we, [idiom] which, [idiom] who. See also: Genesis 6:17; Leviticus 19:36; 1 Samuel 25:24.

לְ/הָמִ֣ית mûwth H4191 "to die" Prep | V-Hiphil-Inf-a

In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.

Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely

Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.

וּֽ/לְ/הַחֲי֔וֹת châyâh H2421 "to live" Conj | Prep | V-Hiphil-Inf-a

To live or have life is the meaning of this Hebrew word, which can also mean to revive or be quickened. It is used in the Bible to describe God's power to sustain life and restore people to health, as seen in the stories of the prophets and Jesus' miracles.

Definition: 1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health 1a) (Qal) 1a1) to live 1a1a) to have life 1a1b) to continue in life, remain alive 1a1c) to sustain life, to live on or upon 1a1d) to live (prosperously) 1a2) to revive, be quickened 1a2a) from sickness 1a2b) from discouragement 1a2c) from faintness 1a2d) from death 1b) (Piel) 1b1) to preserve alive, let live 1b2) to give life 1b3) to quicken, revive, refresh 1b3a) to restore to life 1b3b) to cause to grow 1b3c) to restore 1b3d) to revive 1c) (Hiphil) 1c1) to preserve alive, let live 1c2) to quicken, revive 1c2a) to restore (to health) 1c2b) to revive 1c2c) to restore to life

Usage: Occurs in 239 OT verses. KJV: keep (leave, make) alive, [idiom] certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, ([idiom] God) save (alive, life, lives), [idiom] surely, be whole. See also: Genesis 5:3; 2 Samuel 16:16; Psalms 22:27.

כִּֽי kîy H3588 "for" Conj

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore

Usage: Occurs in 3910 OT verses. 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. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.

זֶה֙ zeh H2088 "this" Pron

This word is a pronoun meaning this or that, used to point out a specific person or thing. It appears in many contexts, including Genesis and Psalms, to indicate something specific. The KJV translates it as he, here, or it.

Definition: 1) this, this one, here, which, this...that, the one...the other, another, such 1a) (alone) 1a1) this one 1a2) this...that, the one...the other, another 1b) (appos to subst) 1b1) this 1c) (as predicate) 1c1) this, such 1d) (enclitically) 1d1) then 1d2) who, whom 1d3) how now, what now 1d4) what now 1d5) wherefore now 1d6) behold here 1d7) just now 1d8) now, now already 1e) (poetry) 1e1) wherein, which, those who 1f) (with prefixes) 1f1) in this (place) here, then 1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter 1f3) thus and thus 1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus 1f5) from here, hence, on one side...on the other side 1f6) on this account 1f7) in spite of this, which, whence, how

Usage: Occurs in 1061 OT verses. KJV: he, [idiom] hence, [idiom] here, it(-self), [idiom] now, [idiom] of him, the one...the other, [idiom] than the other, ([idiom] out of) the (self) same, such (a one) that, these, this (hath, man), on this side...on that side, [idiom] thus, very, which. Compare H2063 (זֹאת), H2090 (זֹה), H2097 (זוֹ), H2098 (זוּ). See also: Genesis 5:1; Exodus 10:17; Numbers 14:16.

שֹׁלֵ֣חַ shâlach H7971 "to send" V-Qal

To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.

Definition: : depart/send 1) to send, send away, let go, stretch out 1a) (Qal) 1a1) to send 1a2) to stretch out, extend, direct 1a3) to send away 1a4) to let loose 1b) (Niphal) to be sent 1c) (Piel) 1c1) to send off or away or out or forth, dismiss, give over, cast out 1c2) to let go, set free 1c3) to shoot forth (of branches) 1c4) to let down 1c5) to shoot 1d) (Pual) to be sent off, be put away, be divorced, be impelled 1e) (Hiphil) to send

Usage: Occurs in 790 OT verses. KJV: [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] 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). See also: Genesis 3:22; Exodus 9:27; Joshua 14:11.

אֵלַ֔/י ʼêl H413 "to(wards)" Prep | Suff

This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.

Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)

Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.

לֶ/אֱסֹ֥ף ʼâçaph H622 "to gather" Prep | V-Qal-Inf-a

To gather means to bring people or things together, often for a purpose like worship or community. It can also mean to take away or remove something, like gathering a harvest. This word appears in books like Genesis and Psalms.

Definition: 1) to gather, receive, remove, gather in 1a) (Qal) 1a1) to gather, collect 1a2) to gather (an individual into company of others) 1a3) to bring up the rear 1a4) to gather and take away, remove, withdraw 1b) (Niphal) 1b1) to assemble, be gathered 1b2) (pass of Qal 1a2) 1b2a) to be gathered to one's fathers 1b2b) to be brought in or into (association with others) 1b3) (pass of Qal 1a4) 1b3a) to be taken away, removed, perish 1c) (Piel) 1c1) to gather (harvest) 1c2) to take in, receive into 1c3) rearguard, rearward (subst) 1d) (Pual) to be gathered 1e) (Hithpael) to gather oneself or themselves

Usage: Occurs in 188 OT verses. KJV: assemble, bring, consume, destroy, felch, gather (in, together, up again), [idiom] generally, get (him), lose, put all together, receive, recover (another from leprosy), (be) rereward, [idiom] surely, take (away, into, up), [idiom] utterly, withdraw. See also: Genesis 6:21; 1 Chronicles 11:13; Psalms 26:9.

אִ֖ישׁ ʼîysh H376 "man" N-ms

The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.

Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)

Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.

מִ/צָּֽרַעְתּ֑/וֹ tsâraʻath H6883 "leprosy" Prep | N-fs | Suff

Leprosy is a skin disease that appears in Leviticus 13-14, where Moses gives rules for diagnosing and treating it. It also refers to mildew in clothing and buildings. In the Bible, leprosy is often a symbol of sin and uncleanness.

Definition: 1) leprosy 1a) in people, malignant skin disease (Le 13:1-14:57) 1b) in clothing, a mildew or mould (Le 13:47-52) 1c) in buildings, a mildew or mould (Le 14:34-53)

Usage: Occurs in 33 OT verses. KJV: leprosy. See also: Leviticus 13:2; Leviticus 13:51; 2 Chronicles 26:19.

כִּ֤י kîy H3588 "for" Conj

אַךְ ʼak H389 "surely" DirObjM

This Hebrew word is used to emphasize something, like saying 'surely' or 'certainly'. It can also be used to limit or restrict something, like saying 'only' or 'but'.

Definition: 1) indeed, surely (emphatic) 2) howbeit, only, but, yet (restrictive)

Usage: Occurs in 157 OT verses. KJV: also, in any wise, at least, but, certainly, even, howbeit, nevertheless, notwithstanding, only, save, surely, of a surety, truly, verily, [phrase] wherefore, yet (but). See also: Genesis 7:23; 2 Kings 23:35; Psalms 23:6.

דְּעֽוּ yâdaʻ H3045 "to know" V-Qal-Impv-2mp

The Hebrew word for to know means to ascertain by seeing, and is used in many senses, including to learn, perceive, and recognize, as seen in various KJV translations.

Definition: 1) to know 1a) (Qal) 1a1) to know 1a1a) to know, learn to know 1a1b) to perceive 1a1c) to perceive and see, find out and discern 1a1d) to discriminate, distinguish 1a1e) to know by experience 1a1f) to recognise, admit, acknowledge, confess 1a1g) to consider 1a2) to know, be acquainted with 1a3) to know (a person carnally) 1a4) to know how, be skilful in 1a5) to have knowledge, be wise 1b) (Niphal) 1b1) to be made known, be or become known, be revealed 1b2) to make oneself known 1b3) to be perceived 1b4) to be instructed 1c) (Piel) to cause to know 1d) (Poal) to cause to know 1e) (Pual) 1e1) to be known 1e2) known, one known, acquaintance (participle) 1f) (Hiphil) to make known, declare 1g) (Hophal) to be made known 1h) (Hithpael) to make oneself known, reveal oneself Aramaic equivalent: ye.da (יְדַע "to know" H3046)

Usage: Occurs in 874 OT verses. KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, [idiom] 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, [phrase] be learned, [phrase] lie by man, mark, perceive, privy to, [idiom] prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), [idiom] will be, wist, wit, wot. See also: Genesis 3:5; Leviticus 5:4; Judges 21:12.

נָא֙ nâʼ H4994 "please" Part

The Hebrew word 'nâ'' is used to express a polite request, like 'please' or 'I pray', and is often added to verbs to make them more polite. In the Bible, it appears in passages like Ezra's reading of the law to the people.

Definition: 1) I (we) pray, now, please 1a) used in entreaty or exhortation

Usage: Occurs in 374 OT verses. KJV: I beseech (pray) thee (you), go to, now, oh. See also: Genesis 12:11; Judges 4:19; 1 Kings 13:6.

וּ/רְא֔וּ râʼâh H7200 "Provider" Conj | V-Qal-Impv-2mp

The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.

Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after

Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.

כִּֽי kîy H3588 "for" Conj

מִתְאַנֶּ֥ה ʼânâh H579 "to meet" V-Hithpael

This Hebrew word means to meet or approach someone, and it is used in various ways, such as to encounter or be opportune. It can also mean to seek a quarrel or cause oneself to meet someone. In the Bible, it is used in Exodus to describe God meeting with Moses.

Definition: 1) to meet, encounter, approach, be opportune 1a) (Piel) to allow to meet, cause to meet 1b) (Pual) to be sent, be allowed to meet 1c) (Hithpael) to seek occasion (quarrel), cause oneself to meet

Usage: Occurs in 4 OT verses. KJV: befall, deliver, happen, seek a quarrel. See also: Exodus 21:13; Psalms 91:10; Proverbs 12:21.

ה֖וּא hûwʼ H1931 "he/she/it" Pron

This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.

Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)

Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.

לִֽ/י "" Prep | Suff

Study Notes — 2 Kings 5:7

Show Verse Quote Highlights

Context
Cross References
2 Kings 5:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Kings 5:7
Jamieson-Fausset-Brown on 2 Kings 5:7
Matthew Poole's Commentary on 2 Kings 5:7
Trapp's Commentary on 2 Kings 5:7
Ellicott's Commentary on 2 Kings 5:7
Adam Clarke's Commentary on 2 Kings 5:7
Cambridge Bible on 2 Kings 5:7
Barnes' Notes on 2 Kings 5:7
Whedon's Commentary on 2 Kings 5:7
Sermons on 2 Kings 5:7

Context — Naaman Cured of Leprosy

5“Go now,” said the king of Aram, “and I will send you with a letter to the king of Israel.” So Naaman departed, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of clothing. 6And the letter that he took to the king of Israel stated: “With this letter I am sending my servant Naaman, so that you may cure him of his leprosy.”

7When 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!”

8Now when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king: “Why have you torn your clothes? Please let the man come to me, and he will know that there is a prophet in Israel.” 9So Naaman came with his horses and chariots and stood at the door of Elisha’s house.

Cross References

	Reference	Text (BSB)
1	1 Samuel 2:6	The LORD brings death and gives life; He brings down to Sheol and raises up.
2	1 Kings 20:7	Then the king of Israel summoned all the elders of the land and said, “Please take note and see that this man is looking for trouble, for when he demanded my wives, my children, my silver, and my gold, I did not deny him.”
3	Genesis 30:2	Jacob became angry with Rachel and said, “Am I in the place of God, who has withheld children from you?”
4	Deuteronomy 32:39	See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand.
5	Hosea 6:1	Come, let us return to the LORD. For He has torn us to pieces, but He will heal us; He has wounded us, but He will bind up our wounds.
6	Luke 11:54	waiting to catch Him in something He might say.
7	Daniel 2:11	What the king requests is so difficult that no one can tell it to him except the gods, whose dwelling is not with mortals.”
8	2 Kings 11:14	And she looked out and saw the king standing by the pillar, according to the custom. The officers and trumpeters were beside the king, and all the people of the land were rejoicing and blowing trumpets. Then Athaliah tore her clothes and screamed, “Treason! Treason!”
9	Jeremiah 36:24	Yet in hearing all these words, the king and his servants did not become frightened or tear their garments.
10	2 Kings 18:37–1	—

2 Kings 5:7 Summary

The king of Israel was deeply troubled when he received a letter asking him to heal a man named Naaman who had leprosy. He felt that this was something only God could do, and he was right, because the Bible teaches that God is the one who gives life and heals (Deuteronomy 32:39, Psalm 139:13-14). This shows us that it's essential to recognize what we can and cannot do and to look to God for help when we need it. By acknowledging our limitations and trusting in God's power, we can find peace and solutions to the challenges we face, just as the king of Israel eventually learned to do by turning to the prophet Elisha.

Frequently Asked Questions

Why did the king of Israel tear his clothes when he read the letter from the king of Aram?

The king of Israel tore his clothes because he felt that the king of Aram was asking him to do something that only God could do, as seen in his statement 'Am I God, killing and giving life, that this man expects me to cure a leper?' (2 Kings 5:7), which reflects the biblical concept that God is the giver of life and health (Deuteronomy 32:39, Psalm 139:13-14).

What was the king of Israel's understanding of his role in healing Naaman?

The king of Israel did not believe he had the power to heal Naaman, recognizing that healing is a divine prerogative, as stated in 2 Kings 5:7, and this understanding is supported by other scriptures such as Exodus 15:26 and Psalm 103:3, which attribute healing to God.

How does this verse relate to the concept of faith and healing in the Bible?

This verse highlights the distinction between human ability and divine power, emphasizing that true healing comes from God, a theme reiterated in passages like Matthew 9:35 and Mark 16:18, where Jesus and the disciples are involved in healing, demonstrating God's power through them.

What can we learn from the king of Israel's reaction to the letter?

We can learn that recognizing our limitations and acknowledging God's sovereignty is crucial, as seen in the king's words 'Am I God?' (2 Kings 5:7), echoing the sentiment of Psalm 127:1, which reminds us that unless the Lord builds the house, those who build it labor in vain.

Reflection Questions

How do I respond when faced with situations that seem beyond my control or ability, and what does this reveal about my trust in God's power?
In what ways can I, like the king of Israel, recognize the boundaries of my own capabilities and look to God for solutions?
What are some areas in my life where I need to acknowledge God's sovereignty and seek His intervention, just as the king of Israel was forced to consider?
How can I apply the lesson from this verse to my daily life, especially when confronted with challenges that require a divine solution?

Gill's Exposition on 2 Kings 5:7

And it came to pass, when the king of Israel had read the letter, that he rent his clothes,.... As one in great distress, being thrown into perplexity of mind by it, not knowing what to do; or, as

Jamieson-Fausset-Brown on 2 Kings 5:7

Matthew Poole's Commentary on 2 Kings 5:7

He rent his clothes; either in detestation of his blasphemy, in giving God’ s perfections to him; or rather, for grief arising from a suspicion and fear that the Syrian made this only a pretence for the war which he designed against him. I God, to kill and to make alive? he expresseth it thus, because leprosy is a kind or degree of death, , and he thought it as impossible to cure it as to raise the dead. See how he seeketh a quarrel against me, for not doing what he requires, which he knows impossible for me to do.

Trapp's Commentary on 2 Kings 5:7

2 Kings 5:7 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.Ver. 7. He rent his clothes.] As apprehending it to be blasphemy, and deeply detesting such an impiety. Meanwhile he never thought of Elisha, who was better known and more regarded abroad than at home. See how he seeketh a quarrel.] This troubled Jehoram more than the blasphemy, whatever he pretended. This Benhadad who wrote the letter, was he who slew Ahab at Ramothgilead, who besieging Samaria, brought it to that extreme famine, and afterwards at Ramothgilead wounded this Jehoram.

Ellicott's Commentary on 2 Kings 5:7

(7) He rent his clothes.—As if he had heard blasphemy. (Comp. Matthew 26:65.) Am I God, to kill and to make alive?—Deuteronomy 32:39, “I kill, and I make alive;” 1 Samuel 2:6, “The Lord killeth, and maketh alive.” Leprosy was a kind of living death. (Comp. Numbers 12:12, Heb., “Let her not become as the dead, who, when he cometh forth of his mother’s womb, hath half his flesh consumed.”) Wherefore.—Heb., For only know (i.e., notice), and see. Plural verbs are used, because the king is addressing his grandees, in whose presence the letter would be delivered and read. He seeketh a quarrel.—This form of the verb (hithpael) occurs here only. (Comp. the noun, Judges 14:4.) Jehoram was hardly in a position to renew the war, after the severe defeat of his father (1 Kings 22:30, seq.).

Adam Clarke's Commentary on 2 Kings 5:7

Verse 7. Am I God, to kill and to make alive] He spoke thus under the conviction that God alone could cure the leprosy; which, indeed, was universally acknowledged: and must have been as much a maxim among the Syrians as among the Israelites, for the disorder was equally prevalent in both countries; and in both equally incurable. See the notes on Leviticus 13 and 14. And it was this that led the king of Israel to infer that the Syrian king sought a quarrel with him, in desiring him to do a work which God only could do; and then declaring war upon him because he did not do it.

Cambridge Bible on 2 Kings 5:7

7. that he rent his clothes] Sometimes the act was a sign of grief as in 2 Kings 2:12 above and Genesis 37:29; sometimes as here, of horror and alarm. Cf. also 2 Kings 18:36; Ezra 9:3; Jeremiah 36:24. to kill and to make alive] The disease of leprosy was incurable, and so the request that it should be cured was such as the author of life alone could grant. Cf. for the language Deuteronomy 32:39, ‘I, even I, am he, and there is no god with me, I kill and I make alive’. So also in Hannah’s song (1 Samuel 2:6). This is a power that belongs to God only. doth send unto me] The knowledge of Elisha’s mighty acts must have been less before the mind of the king than of his subjects, or he would not have failed to see that the request might be granted by God through his prophet. ‘Himself with the two other kings had been eyewitnesses of what Elisha could do, yet now the calves of Dan and Bethel have so often taken up his heart that there is no room for the memory of Elisha. Whom he sued to in his extremity, now his prosperity hath forgotten. Carnal hearts when need drives them can think of God and his prophet: when their turn is served, can as utterly forget them as if they were not’ (Bp Hall). he seeketh a quarrel against me] The verb, in this form and sense, only occurs here, but the cognate noun in the sense of ‘an occasion of quarrel’ is found Judges 14:4. Hence the R.V. has put ‘occasion’ on the margin. It is only the one who feels his superiority that ventures on seeking a quarrel, and from the timid words of Jehoram we may conclude that he thought the Syrians more than a match for him; as was only natural, since they had defeated his father at Ramoth-Gilead not long before. He dreaded a renewal of such a conflict.

Barnes' Notes on 2 Kings 5:7

He rent his clothes - The action indicated alarm and terror quite as much as sorrow 2 Samuel 13:19; Ezra 9:3; 2 Chronicles 34:27; Jeremiah 36:22.

Whedon's Commentary on 2 Kings 5:7

7. Am I God — As much as to say: Who but God can cure the leprosy? Who but He who has all power over human life?

Sermons on 2 Kings 5:7

	Sermon	Description
	Don't Waste Your Life - Part 2 by John Piper	This sermon emphasizes the sovereignty of God over life and death, drawing parallels from Job's declaration of surrender and worship to Hannah's faithfulness and trust in God's pow
	Principles of Recovery: Travail: I Samuel by Stephen Kaung	In this sermon, the preacher discusses the concept of God acting on a higher law and how it can be difficult to understand. He uses the story of Hannah from the Old Testament as an
	Spiritual Poverty and Heavenly Riches by J.C. Philpot	J.C. Philpot preaches on the apparent contradictions in the Gospel of Jesus Christ, highlighting the harmony found in the Spirit's light. He delves into the Apostle Paul's experien
	Viii. to John Kennedy, on His Deliverance From Shipwreck by Samuel Rutherford	Samuel Rutherford preaches a heartfelt letter to a brother in Christ, expressing joy at his deliverance from a perilous sea journey and encouraging him to be steadfast in the face
	The Message of 1 Samuel by G. Campbell Morgan	G. Campbell Morgan explores the profound themes in 1 Samuel, emphasizing God's sovereignty and the human response to His reign. He illustrates how God adapts His methods through th
	The Sin Sick Soul and the Great Physician by J.C. Philpot	J.C. Philpot preaches about the need for a great Physician for those who are spiritually sick, drawing parallels from how Jesus dealt with cavilers and critics in the Bible. He emp
	Setting Our Goals by George Warnock	George Warnock preaches about the spiritual journey of seeking fulfillment and finality, emphasizing that in the spiritual realm, achieving goals only leads to new horizons, territ