II Kings 5:17 · Bible study
2 Kings 5:17 Commentary: Naaman's Earth Request
Hebrew · 9 what the commentators say
Meaning in one sentence
What lay behind Naaman's request for two mules' load of earth after his healing? This study explores his understanding of Yahweh's presence and worship.
Research Summary
- Meaning: Naaman's puzzling request for Israelite soil reflects his sincere but incomplete understanding of Yahweh as a territorial deity, while also affirming his exclusive commitment to worship only the Lord.
- Key words: אֲדָמָה (adamah, "earth/soil"), the substance Naaman requests, likely for building an altar (Ex 20:24).
- Main debate: Does Naaman want earth for an altar (majority view) or is "earth" a metaphor for the treasure he brought (Clarke, Wesley)?
- Theological theme: The transition from territorial gods to the universal God of Israel, and the tension between genuine conversion and lingering cultural assumptions.
- Best use: A case study in the gradual nature of discipleship, Naaman's faith is real but not yet fully formed, and God meets him where he is.
Translation Comparison
BSB Berean Standard Bible 2020
“If you will not,” said Naaman, “please let me, your servant, be given as much soil as a pair of mules can carry. For your servant will never again make a burnt offering or a sacrifice to any other god but the LORD.
WEB World English Bible 2000
Naaman said, “If not, then, please let two mules’ load of earth be given to your servant; for your servant will from now on offer neither burnt offering nor sacrifice to other gods, but to Yahweh.
KJV King James Version 1769
And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules’ burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the Lord.
ASV American Standard Version 1901
And Naaman said, If not, yet, I pray thee, let there be given to thy servant two mules’ burden of earth; for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto Jehovah.
YLT Young's Literal Translation 1898
And Naaman saith, `If not--let be given, I pray thee, to thy servant, a couple of mules' burden of earth, for thy servant doth make no more burnt-offering and sacrifice to other gods, but to Jehovah.
Darby Darby Bible 1890
And Naaman said, If not, then let there, I pray thee, be given to thy servant two mules' burden of [this] earth; for thy servant will no more offer burnt-offering and sacrifice to othergods, but to Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
And Naaman said: As thou wilt: but I beseech thee, grant to me, thy servant, to take from hence two mules' burden of earth: for thy servant will not henceforth offer holocaust, or victim, to other gods, but to the Lord.
Translations in other languages (10 available)
Entonces Naamán dijo: Ruégote pues, ¿ no se dará á tu siervo una carga de un par de acémilas de aquesta tierra? porque de aquí adelante tu siervo no sacrificará holocausto ni sacrificio á otros dioses, sino á Jehová.
Então Naamã disse: Rogo-te, pois, não se dará a teu servo uma carga de um par de mulas desta terra? Porque de agora em diante teu servo não sacrificará holocausto nem sacrifício a outros deuses, a não ser ao SENHOR.
Alors Naaman dit: Puisque tu refuses, permets que l’ on donne de la terre à ton serviteur, une charge de deux mulets; car ton serviteur ne veut plus offrir à d’ autres dieux ni holocauste ni sacrifice, il n’ en offrira qu’ à l’ Éternel.
Da sprach Naeman: Möchte deinem Knecht nicht gegeben werden dieser Erde Last, soviel zwei Maultiere tragen? Denn dein Knecht will nicht mehr andern Göttern opfern und Brandopfer tun, sondern dem HERRN.
En Naaman zeide: Zo niet; laat toch uw knecht gegeven worden een last aarde van een juk muildieren; want uw knecht zal niet meer brandoffer of slachtoffer aan andere goden doen, maar den HEERE.
Allora Naaman disse: “Poiché non vuoi, permetti almeno che sia data al tuo servo tanta terra quanta ne portano due muli; giacché il tuo servo non offrirà più olocausti e sacrifizi ad altri dèi, ma solo all’Eterno.
I rzekł Naaman: A nie chcesz? niechże będzie dane proszę słudze twemu brzemię ziemi na dwa muły; boć nie będzie więcej sprawował sługa twój całopalenia i innych ofiar bogom cudzym, jedno Panu.
И сказал Нееман: если уже не так, то пусть рабу твоему дадут земли, сколько снесут два лошака, потому что не будет впредь раб твой приносить всесожжения и жертвы другим богам, кроме Господа;
乃縵 說：「你若不肯受，請 將兩 騾子 馱 的土 賜 給僕人。從今以後，僕人 必不 再 將燔祭 或平安祭 獻與 別 神，只 獻給耶和華。
Then Naaman said, If you will not, then let there be given to your servant as much earth as two beasts are able to take on their backs; because from now on, your servant will make no offering or burned offering to other gods, but only to the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 5:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Most commentators agree that Naaman's request for two mules' load of earth reflects his desire to build an altar to Yahweh when he returns to Syria. The Cambridge Bible states that Naaman "still has no notion of Jehovah but as a territorial deity," so he believes Israel's soil can make Syrian ground holy enough for acceptable sacrifice. Barnes and Gill connect this to Exodus 20:24, where God commands altars of earth. Jamieson-Fausset-Brown note that the request is puzzling but fits a "newly converted heathen's" thinking. A minority interpretation, found in Adam Clarke and Wesley, reads "earth" as a metaphor for the treasure Naaman brought, now worthless to him compared to his healing. Clarke offers both readings but finds the treasure interpretation less problematic. Despite the different readings, all agree that Naaman's declaration to worship only Yahweh shows genuine conversion. His understanding is incomplete, but his commitment is real.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Earth for altar building (majority): Exodus 20:24 supports altars of earth; Naaman's territorial view of God fits ancient Near East belief; commentary consensus from Barnes, Cambridge, Gill.
- Earth as metaphor for treasure (minority): Clarke and Wesley argue 'earth' means the gold and silver Naaman brought, which he now values as dirt; avoids the logical problem of transporting soil.
- Earth as superstitious relic: Jamieson-Fausset-Brown note the possibility that Naaman wanted earth for rubbing as a substitute for water, or as a holy pillow, though they find none conclusive.
What is clear: Naaman's conversion to exclusive worship of Yahweh is genuine; he renounces all other gods and commits to offering sacrifice only to the Lord.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of the earth request | Naaman's request is connected to his desire to worship Yahweh in Syria after returning from Israel. | Most commentators (Barnes, Cambridge, Gill, JFB) say he wanted earth for an altar; some (Clarke, Wesley) suggest he meant his treasure as 'earth' to give to Gehazi. |
| Naaman's understanding of Yahweh | Naaman genuinely confesses Yahweh as the only true God and renounces other gods. | Whether his request for earth shows a lingering pagan territorial concept of God (majority view) or simply a desire for a physical reminder of his conversion (some modern readers). |
| Elisha's response about bowing in Rimmon's house | Elisha says 'Go in peace' and does not explicitly forbid or command Naaman. | Some see this as gracious accommodation to a new convert's weakness; others as a tacit approval of compromising with idolatry; still others as Elisha leaving judgment to God. |
| Did Naaman become a true proselyte? | Naaman declares exclusive worship of Yahweh and rejects other gods. | Jewish tradition (referenced by Gill) regards him as a 'proselyte of righteousness'; some Christian interpreters see him as still needing further instruction about Yahweh's universal nature. |
Historical & Cultural Context
Naaman, commander of the Syrian army, had just been healed of leprosy by washing in the Jordan River at Elisha's word. This healing overturned everything he believed. Syria worshipped many gods, each tied to a land or function. Rimmon (v.18) was the Syrian storm god. The captive Israelite girl who told Naaman's wife about Elisha (vv.2-3) had already witnessed that Yahweh could act beyond Israel's borders, but Naaman had not yet grasped that.
His request for earth makes sense in this ancient Near Eastern context. People commonly believed that gods ruled specific territories. The Moabite stone records Chemosh's anger at Moab's defeat because his land was taken. Naaman's request reveals he now accepts Yahweh as the only true God, but he assumes Yahweh's power is localized in Israel's soil. He wants Israelite earth to create a miniature "holy land" in Damascus where he can offer sacrifices. Exodus 20:24 permitted altars of earth, so Naaman may have known this instruction.
The amount is significant. Two mules could carry around two to three hundred kilograms of soil, enough to construct a small altar platform or to spread over a patch of ground in Syria. The request also shows Naaman's sincerity: he is willing to transport a huge load of foreign soil to continue worshipping Yahweh.
Elisha's silence on the request (v.19: "Go in peace") leaves the theological tension unresolved. Naaman also asks pardon for having to bow in the house of Rimmon when accompanying the king of Syria (v.18). This further highlights the practical challenge of living as a Yahweh worshipper in a pagan court. The passage does not condemn Naaman's limited understanding, but accepts his faith at its current stage.
Textual Notes
The Hebrew of verse 17 begins with the conjunction 'and' followed by 'not' (וָ/לֹא). The Cambridge Bible notes that there is no interrogative marker in the Hebrew text. The KJV adds a question: 'Shall there not then...?' but the RV and ASV more accurately render the construction as a conditional: 'If not, yet let there be given...' This is a common Hebrew idiom where 'and not' introduces a hypothetical clause (see Gen 44:22; 2 Sam 13:26). The consulted sources note no significant textual variants in this verse across manuscripts.
Reception History
Reformation-era commentators such as the Geneva Bible (1599) and Matthew Henry (1710) read Naaman's story as an example of saving faith in a foreigner, anticipating the inclusion of the Gentiles in the New Covenant. They focused on his confession and the sincerity of his conversion. Eighteenth- and nineteenth-century commentators, Gill, Clarke, Wesley, Barnes, the Cambridge Bible, debated the details of the earth request, with some seeing it as a superstitious relic of paganism (JFB) and others as a practical plan for altar worship (Barnes, Gill). Jewish tradition (referenced by Gill) regarded Naaman as a 'proselyte of righteousness.' In modern missiology, the passage is used to discuss contextualization, the process by which new believers express their faith using familiar cultural forms, even when those forms carry old associations.
Preaching This Verse
Three-point outline
- Gratitude leads to confession. Naaman returns to Elisha and declares there is no God in all the earth but in Israel (v.15). His healing opens his eyes to Yahweh's exclusive deity.
- Faith mixed with old thinking. The request for earth shows Naaman still operates with a territorial view of God. He trusts Yahweh but does not yet understand that God's presence cannot be contained in soil.
- New commitment with lingering questions. Naaman renounces all other gods and makes plans for exclusive worship, but he also asks about bowing in Rimmon's house. Elisha's response ("Go in peace") leaves room for growth.
Five-point outline
- The healed man gives thanks. Naaman returns with his entire company to Elisha.
- The prophet refuses reward. Elisha declines any gift, emphasizing that God's grace is free.
- Naaman asks for Israel's soil. His request reveals a lingering assumption that Yahweh is a local deity.
- Naaman rejects all other gods. He vows to offer sacrifice only to Yahweh from now on.
- Naaman seeks pardon for his public role. He will still need to enter the house of Rimmon with the king. Elisha sends him in peace, not clarifying whether this compromise is acceptable.
Illustration hooks
- Someone who converts to a new faith but brings along old habits or assumptions, like a new Christian who still thinks God's presence is stronger in a church building than in their home.
- A person who travels to a holy site and brings back a physical object (water, soil, a cross) as a way to "carry" the experience with them.
- A new believer who wants to serve God but must navigate a workplace or family environment that honors different gods or values.
Questions your congregation is asking
- Does God only dwell in certain places? Can I worship him anywhere?
- Did Elisha approve of Naaman continuing to bow in Rimmon's house? What does "Go in peace" mean for ethical compromises?
- Is it wrong to use physical objects as aids in worship, like carrying holy water, blessed soil, or icons?
Leading a Discussion
Naaman's request for earth is one of the oddest moments in this story. A high-ranking Syrian commander, freshly healed from leprosy, asks to haul Israelite soil back to Damascus. This small-group guide explores what that request reveals about faith that is real but still forming.
Discussion questions
- What does Naaman's confession in verse 15 tell you about his inner transformation?
- Why do you think Naaman asked for earth instead of just promising to worship Yahweh in Syria without it?
- Read Exodus 20:24. How might this command have influenced Naaman's request?
- What does Naaman's request reveal about his understanding of God's presence? What does he still not understand?
- In verse 18, Naaman asks forgiveness for bowing in the house of Rimmon. What challenges do you think he will face as a Yahweh-worshiper in Syria?
- Elisha simply says "Go in peace." How do you interpret his response? Does it mean approval, patience, or something else?
- Where do you see your own faith mixing old assumptions with new commitment, like Naaman did?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 20:24 | You shall make an altar of earth for me, and shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your cattle. In every place where I record my name I will come to you and I will bless you. |
| II Kings 5:12 | Aren’t Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? Couldn’t I wash in them and be clean?” So he turned and went away in a rage. |
| Acts 26:18 | to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’ |
| Romans 14:1 | Now accept one who is weak in faith, but not for disputes over opinions. |
| I Thessalonians 1:9 | For they themselves report concerning us what kind of a reception we had from you, and how you turned to God from idols to serve a living and true God, |
| I Peter 4:3 | For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke rejects the common reading that Naaman literally asked for two mules' burden of dirt. He calls such a request foolish and argues that Naaman used "earth" figuratively for silver and gold, considering them worthless compared to his healing. This interpretation, he contends, fits better with scriptural parallels.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that Naaman requested the two mules' burden of Israelite earth because he believed spreading it over Syrian ground would make that foreign soil holy and fit for worshiping Yahweh.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights the Hebrew grammar of Naaman's request, showing he is not asking a question but stating a condition: if Elisha will not accept a gift, then let him take soil. Naaman still views God as a territorial deity, needing Israel's holy ground for worship in Syria, and Elisha mercifully grants this limited understanding.
Geneva Bible Notes Reformed 1599
Moreouer Naaman sayde, Shall there not be giuen to thy seruant two mules loade of this earth? for thy seruant will henceforth offer neither burnt sacrifice nor offring vnto any other god, saue vnto the Lord.
Gill's Exposition of the Bible Baptist 1748
Gill explains that Naaman's request for two mules' burden of earth was not a bribe but a petition for soil from Israel to build an altar. Some Jewish writers thought Naaman wanted earth from Elisha's own house, superstitiously believing a blessing would accompany it. This request demonstrated Naaman's conversion to worship only the Lord.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB lists several possible motives for Naaman's request to take two mules' load of earth back to Syria: making an altar, using it as a water substitute for ritual washing, securing a blessing through the prophet's gift, or using it as a holy pillow. He notes that such ideas are unsurprising in a recently converted pagan.
Lange's Commentary Reformed 1857
Lange argues that Naaman's request for Israelite earth and his concern about bowing in Rimmon's temple reveal a tender conscience, not weak faith. He sees these as signs of genuine devotion, and Elisha's blessing confirms this sincerity.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points out that Naaman's confession that Israel's God alone is God actually exposes the spiritual poverty of the Gentile world—having many gods meant having none. The personal mercy of healing affected Naaman more deeply than the bare miracle would have, showing that experience of grace produces genuine conviction.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley argues that when Gehazi asked for two mules' burden of earth, he was deliberately downplaying his request. By calling silver and gold mere earth, Gehazi disguised the enormous value of what he wanted. The common idea that he planned to build an altar is far less likely, since two mule-loads of dirt could barely construct anything in Syria.