2 Kings 5:1-14
Revised Common Lectionary, Year C, Proper 9 (series reading)
I am scheduled to preach this Sunday at my home parish, All Saints’ Episcopal church in Stoneham, MA. Like many Episcopal churches, we are now using the Revised Common Lectionary. The RCL provides two Old Testament readings each week. One is a thematic reading that fits in with the epistle and gospel readings. The other is a reading that provides sequential readings in a particular book.
I am going to using the sequential reading for my preaching this week. It is taken from 2 Kings 5:1-14 (thanks to Duane for pointing out the typo). Having begun the exegesis for writing the sermon, I thought I would share some of my thoughts here. The passage in 2 Kings 5 is the story of Naaman, the commander of the Syrian army who comes to Elisha to be cured of his leprosy.
This passage contains some rather interesting features. First, it focuses on a foreigner and his act of faith in Yahweh. It is set in the middle of a number of stories focusing on Elisha, but Elisha is a secondary character in this story. Other than two short conversations with Naaman, he is a background character, though essential to the story.
Second, the story turns questions of power on their heads. The mighty leader of the army is striken with leprosy. The king of Israel is portrayed as fearing the king of Syria, who he thinks will attack if Naaman’s leprosy is not cured. He appears to forget that he has a prophet in his kingdom who can perform such wonders. The weak, on the other hand, are shown to be wise. The captive Israelite girl — a slave in a foreign land — is the one who has knowledge that can help Naaman. And when Naaman balks at washing in the Jordan, one of his servants has to point out his error.
There are several elements that I think provide rich possibilities for preaching:
- The faith of the foreigner contrasted with the lack of faith of those on the inside.
- The faith of the powerless contrasted with the lack of faith of the powerful.
- The simplicity of the act Naaman must do to be cured.
- The hospitality of Elisha, who cures the foreigner. In doing so, he provides comfort to the enemy.
Although it is not a part of the reading for this Sunday, the continuation of the story also has some interesting details. After being cured, Naaman says he will worship only Yahweh. In order to do so, he asks to be allowed to take two donkey-loads of Israelite soil back to Syria. Yahweh is the God of the land of Israel, so if you are going to worship Yahweh, you have to take some of that land with you.
I found it interesting that pered in v.17 is translated as ‘mule’ in every translation I could check. While it is clear that there were mules in the ancient world, it is not entirely certain that pered indicates a mule. A mule is the offspring of a male donkey and female horse, but interbreeding of animals was forbidden in Israel (Leviticus 19:19), although this does not mean it was not practiced. I wish I had my Koehler-Baumgartner lexicon out of storage right now to see what they have to say about pered.
On the other hand, it is clear why translators would want to avoid talking about Naaman taking an ass-load of dirt back to Syria. A mule-load definitely sounds better.
On July 6th, 2007 at 2:42 pm
I think you mean 2 Kings 5. I thought I was the only one who did this kind of thing. Any way, in Zechariah 14:15, the horse (?????), the mule (??????), the camel (??????) and the ass (??????) are listed as if they where quite different animals. On the other hand, I’m not altogether sure why pered is “mule.” I guess if it isn’t a horse and it isn’t a camel and it isn’t an ass and it is a beast of burden than, by default, it is a mule. pardu (or the like) does not appear to mean “mule” in Akkadian or Arabic, at least, not that I can find. In Zechariah 14:15 and in 2 Kings 5:17 the LXX translates pered with ??????? (???????) which does mean “mule.”
I doubt this will help much with your sermon.
On July 6th, 2007 at 2:44 pm
It doesn’t look like your blog software likes Hebrew or Greek
On July 7th, 2007 at 1:16 pm
summary of HALOT on pered:
etymology uncertain, the separated animal or a primary noun. Akkadian an equid, Ugaritic a mule, also used in personal names. Biblical uses: mule, together with horses; beast of burden–2 Kings 5; riding animal; an import from the Pheonicians.
By the way Duane, in Akkadian pardum is a G verbal adjective and means “afraid, fearful” from the verb paradu; the equid is perdum
On July 7th, 2007 at 4:30 pm
Charles,
You are correct that a perdum is an equid in Old Assyrian. I’m not sure about elsewhere. Somehow, I missed it. I was aware of the personal names prd, prdn and prdny in the Ugaritic texts. I don’t think they add much to the discussion. They may or may not be based on “mule.” Lacking the root in other contexts, it is hard to be certain. The name is as likely to mean “fearful one” or “separated one” or the like as it is to mean “mule.”
On July 7th, 2007 at 4:36 pm
By the way, its not clear to me what prnmn means in KTU 1:3.
On July 8th, 2007 at 2:51 pm
On a closer look, prn in KTU 3.37:12 may just mean “mule” and Pardee thinks one can see prdn in a reconstructed line 19 of the hippiatric text KTU 1.71. If the reconstruction is correct, then prdn could mean “mule” or the like also. Sorry to clutter up your post with all this.
On July 8th, 2007 at 9:18 pm
I never consider good scholarship to be clutter. Feel free to fill my posts with these kinds of comments any day!
On July 8th, 2007 at 10:14 pm
[…] I mentioned in the previous post, I preached today on 2 Kings 5. Because I had not decided on which element I would focus for the […]