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(^195) For, evidently, the conquest of Syria could not have been either permanent or even complete, since Shalmaneser
required again and again to undertake fresh expeditions. Besides, Syria was evidently free when Shalmaneser's
successor ascended the throne.
(^196) So most commentators.
(^197) It will be noted that the words "but he was" in our A.V. are in italics, i.e., they have no equivalent in the Hebrew.
(^198) Assuredly no legend would have been so conceived. There would have been miracles or visions to bring a Naaman
to Elisha, not a poor little slave, naively telling the story of her country and her faith.
(^199) The proper rendering of verse 4 is: "And he [viz. Naaman] went in and told his lord" [viz. the king of Syria].
(^200) The bearing of the mission of Elijah and of Elisha on the heathen world is both distinctive and most important. It
also casts light on the peculiarity of the ministry of these two prophets.
(^201) In leprosy the flesh was supposed to be consumed - hence its healing would be the coming again of the flesh.
(^202) These views have been taken by some commentators.
(^203) So literally, as in the margin.
(^204) The name Jehovah as that of the God of Israel occurs on the Moabite Stone. It was, therefore, known to the
neighboring nations.
(^205) The "Abana" is, no doubt, the modern Barada or Barady, "the cold river" which divides into seven arms, and flows
through the city of Damascus. The Pharpar is probably the modern Awaaj, to the south of Damascus.
(^206) Comp. here also some instructive lessons from the history of Cornelius, Acts 10:7-27.
(^207) For instances of similar confession see Daniel 2:47; 3:29; 6:26, 27. Those who object to what they call "sudden
conversions" might here learn how rapid, and often more decided and thorough-going is the change of feeling and of
life in those who have had no previous religious preparation.
(^208) "A blessing" in the sense of a gift. Comp. Genesis 33:10, 11; Judges 1:15; 1 Samuel 25:27; 30:26, and other
passages. We may remark how much more suitable in such circumstances seems the Biblical expression, "a blessing,"
than the modern Western, "a gift."
(^209) This, we can scarcely doubt, in contradistinction to the heathen altars, which were of stone, and the rites of which,
among the nations inhabiting Palestine and the neighboring countries, represented and embodied all that was most vile.
(^210) Somewhat similar feelings prompted the construction (according to the account of Benjamin of Tudela) of the
synagogue at Nahardea of stones and earth brought from Palestine; and they may explain the campo santo of Pisa,
where the dead are buried in Palestinian earth.
(^211) This seems implied in the terms used. The argument is, however, only one of inference. We infer from the mention
of sacrifices which follows, and from the circumstance that the request is addressed to Elisha, that Naaman asked the
two
burdens of Israelitish earth for an altar, which in turn could only have been intended for sacrifices. If so, this would
exactly represent an adaptation of the religion of Israel to the circumstances of pious Gentiles. It is strange that this
point is not discussed either in the Talmud or by Jewish commentators, although the latter regard the two mules' burden
of earth as destined for an altar. The Talmud regards Naaman as a proselyte, though not in the complete sense of one
who had become a Jew by circumcision, baptism, and sacrifice (Gitt. 57 b, line 18 from top).
(^212) Rimmon - or rather Raman and Rammanu - occurs on the Assyrian monuments as the name of the god of thunder,
lightning, and flood (see also the cuneiform account of the Flood, col. ii., line 42, apud Schrader p. 62, and the note on
p. 72, also pp. 205, 206). The Assyrians regarded Rimmon as identical with Hadad, the god of the sky. But the
(^)