2 Kings 5:5

And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand [pieces] of gold, and ten changes of raiment.

And the king {H4428} of Syria {H758} said {H559}, Go to {H3212}, go {H935}, and I will send {H7971} a letter {H5612} unto the king {H4428} of Israel {H3478}. And he departed {H3212}, and took {H3947} with him {H3027} ten {H6235} talents {H3603} of silver {H3701}, and six {H8337} thousand {H505} pieces of gold {H2091}, and ten {H6235} changes {H2487} of raiment {H899}.

The king of Aram said, "Go now, and I will send a letter to the king of Isra'el." He set out, taking with him 660 pounds of silver, 6,000 pieces of gold and ten changes of clothes.

“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.

And the king of Syria said, Go now, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.

Commentary

2 Kings 5:5 marks the beginning of Naaman's journey to seek healing from his leprosy, upon the instruction of the king of Syria. This verse details the immense wealth Naaman took with him, highlighting the worldly expectation of how such a significant problem would be solved.

Context

This verse follows the remarkable revelation from a young Israelite captive girl who suggested that Naaman, the mighty Syrian general, could be healed by a prophet in Samaria (2 Kings 5:3). Naaman, suffering from debilitating leprosy (2 Kings 5:1), conveyed this to his king, who readily agreed to send him to the king of Israel with a formal letter. The lavish gifts Naaman carried underscore the gravity of his condition and the high value placed on his recovery, reflecting the ancient Near Eastern custom of bringing substantial offerings when seeking favors from powerful rulers or divine intervention. This action also foreshadows the king of Israel's despair and inability to help, as seen in 2 Kings 5:7.

Key Themes

  • Human Effort vs. Divine Grace: The enormous wealth Naaman carried symbolizes human attempts to "buy" or earn a miracle, contrasting sharply with God's simple, free grace that would later be offered.
  • Diplomacy and Power: The interaction between the king of Syria and the king of Israel, facilitated by a formal letter and significant gifts, illustrates the political dynamics and diplomatic customs of the time.
  • The Value of Life: The unprecedented cost of the gifts reflects the extreme importance of Naaman's life and health to the Syrian kingdom.
  • Preparation for a Miracle: This verse sets the stage for a dramatic encounter where human expectations of grandeur will be challenged by God's humble methods through the prophet Elisha.

Linguistic Insights

The passage specifies "ten talents of silver, and six thousand [pieces] of gold, and ten changes of raiment." A "talent" was a large unit of weight, typically around 75 pounds (34 kg), making ten talents of silver approximately 750 pounds (340 kg). Six thousand "pieces" of gold likely refers to shekels, amounting to roughly 150 pounds (68 kg). This collective sum represented an astronomical fortune, far exceeding what any individual could amass. The "changes of raiment" were expensive, ceremonial garments, further emphasizing the honor and value attributed to Naaman and the seriousness of his mission. These details highlight the sheer scale of the offering, intended to impress and obligate the recipient in the ancient world.

Practical Application

This verse serves as a powerful reminder that true healing, whether physical or spiritual, cannot be purchased with wealth or status. Just as Naaman brought immense riches yet had to humble himself to receive God's simple instruction for healing, so too does God often work in ways that defy human logic and material expectations. The story challenges us to look beyond worldly solutions and trust in God's unconventional methods for deliverance. It also foreshadows the principle that God's greatest blessings, like salvation, are not earned but are freely given, as highlighted in passages like Isaiah 55:1, where God invites all to "buy... without money and without price." This narrative invites reflection on our own tendencies to rely on resources and power rather than divine grace.

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Please note that only the commentary section is AI-generated — the main Scripture and cross-references are stored on the site and are from trusted and verified sources.

Cross-References

  • Judges 14:12

    And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find [it] out, then I will give you thirty sheets and thirty change of garments:

  • 2 Kings 8:8

    And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and enquire of the LORD by him, saying, Shall I recover of this disease?

  • 2 Kings 8:9

    So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Benhadad king of Syria hath sent me to thee, saying, Shall I recover of this disease?

  • 1 Samuel 9:7

    Then said Saul to his servant, But, behold, [if] we go, what shall we bring the man? for the bread is spent in our vessels, and [there is] not a present to bring to the man of God: what have we?

  • 1 Samuel 9:8

    And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: [that] will I give to the man of God, to tell us our way.

  • Numbers 24:11

    Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.

  • Numbers 24:13

    If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do [either] good or bad of mine own mind; [but] what the LORD saith, that will I speak?
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