SEV Biblia, Chapter 5:7
Y cuando el rey de Israel leyó las cartas, rasgó sus vestidos, y dijo: ¿Soy yo Dios, que mate y dé vida, para que éste envíe a mí a que sane un hombre de su lepra? Considerad ahora, y ved cómo busca ocasión contra mí.
Clarke's Bible Commentary - 2 Kings 5:7
Verse 7. Amos 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.
John Gill's Bible Commentary
Ver. 7. And it came to pass, when the king of Israel had read the letter, that he rent his clothes , etc.] As one in great distress, being thrown into perplexity of mind by it, not knowing what to do; or, as some think, at the blasphemy he supposed to be in it, requiring that of him which only God could do: and said, am I God, to kill and to make alive ; or have the power of life and death, which only belongs to the Supreme Being: that this man doth send unto me to recover a man of his leprosy ; for a leper was reckoned as one dead, his disease incurable, his flesh upon him being mortified by it, (see Numbers 12:12) and therefore not supposed to be in the power of man, only of God, to cure; and therefore, in Israel, none had anything to do with the leper but the priest, in the name of God: wherefore consider, I pray you, and see how he seeketh a quarrel against me ; to pick a quarrel with him, in order to go to war with him as he supposed. This seems to have been spoken to his lords and courtiers about him.
Matthew Henry Commentary
Verses 1-8 - Though the Syrians were idolaters, and oppressed God's people, yet the deliverance of which Naaman had been the means, is here ascribed to the Lord. Such is the correct language of Scripture, while those who writ common history, plainly show that God is not in all their thoughts. N man's greatness, or honour, can place him our of the reach of the sorest calamities of human life: there is many a sickly, crazy bod under rich and gay clothing. Every man has some but or other, somethin that blemishes and diminishes him, some allay to his grandeur, some damp to his joy. This little maid, though only a girl, could give a account of the famous prophet the Israelites had among them. Children should be early told of the wondrous works of God, that, wherever the go, they may talk of them. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servan by force; much more should servants by choice, seek their masters good. Servants may be blessings to the families where they are, by telling what they know of the glory of God, and the honour of his prophets. Naaman did not despise what she told, because of he meanness. It would be well if men were as sensible of the burden of sin as they are of bodily disease. And when they seek the blessings whic the Lord sends in answer to the prayers of his faithful people, the will find nothing can be had, except they come as beggars for a fre gift, not as lords to demand or purchase.
Original Hebrew
ויהי 1961 כקרא 7121 מלך 4428 ישׂראל 3478 את 853 הספר 5612 ויקרע 7167 בגדיו 899 ויאמר 559 האלהים 430 אני 589 להמית 4191 ולהחיות 2421 כי 3588 זה 2088 שׁלח 7971 אלי 413 לאסף 622 אישׁ 376 מצרעתו 6883 כי 3588 אך 389 דעו 3045 נא 4994 וראו 7200 כי 3588 מתאנה 579 הוא׃ 1931
