Naaman: This name, which means “fair” or “gracious,” is used in Gen 46.21; Num 26.40 and 1 Chr 8.4, 7 for a member of the tribe of Benjamin. But the person in this story is not an Israelite. He was a Syrian. Israel and Syria were at peace with each other at this time (see verse 7).

Commander of the army of the king of Syria: Naaman was the commander in chief in charge of the entire army of Syria. The Hebrew text is rendered literally in Revised Standard Version. The Septuagint, however, says “the commander of the army of Syria.” It is possible that the Good News Translation and Contemporary English Version translations, “the commander of the Syrian army,” are based on the Septuagint, but more likely these renderings are simply a loose translation of the Hebrew text here. Commander of the army is the same expression used in the previous chapter (4.13). See also 1 Kgs 1.19.

The Old Testament name for Syria is “Aram,” which is what the Hebrew text has here. It is transliterated in many English versions (New Revised Standard Version, New International Version, New Jerusalem Bible, New American Bible, Revised English Bible, Moffatt). But in the New Testament, the Greek name “Syrian” is used with reference to Naaman (Luke 4.27). Because there are two different names for the same political entity, the translators of Revised Standard Version and Good News Translation decided to avoid confusion by using the same name throughout the Bible. This will probably be a good idea for most other languages to follow as well. See also 1 Kgs 10.29.

A great man: This is comparable to the Hebrew expression translated “a wealthy woman” in 2 Kgs 4.8. Naaman was a man of great influence. The text adds with his master or “before his master.” Apparently this is intended to emphasize the fact that his greatness was recognized by the king of Syria himself.

In high favor is literally “lifted of face.” This kind of expression is often used to speak of a person’s “having honor,” “being favored,” or “having a good reputation” with other people (see Job 22.8 and Isa 9.15, for example). It repeats the same basic idea as a great man, but it is probably intended to be a broader statement about how Naaman was regarded by people in general. Some may want to translate it “everybody thought very highly of him.” New Revised Standard Version takes the words with his master as modifying both a great man and in high favor and thus restructures this part of the verse to say “a great man and in high favor with his master.” Compare also “a man who enjoyed his master’s respect and favour” (New Jerusalem Bible) and “was important to his lord and high in his favor” (New Jewish Publication Society’s Tanakh).

By him the LORD had given victory to Syria: It is somewhat surprising that the LORD, the God of Israel, is said to have given victory to the army of Syria. But there are other cases in the Old Testament where the LORD is said to be in control of the destinies of other nations (Isa 10.13; Amos 9.7). Some possible models for this part of the verse are “the LORD had caused Syria to win battles because of him” or “he had led the Syrian army to victory by the power of the LORD.” International Children’s Bible is quite similar: “the Lord had used him to give victory to Aram.” The writer does not indicate whom the Syrian army defeated. It may have been the Assyrians, but more likely it was the Israelites (see verse 2). In any case, this information is not given in the Hebrew text and should not be given in the receptor language either. Some take the word victory in a collective sense and speak of “great victories” (New Living Translation).

A mighty man of valor: See the comments on this same Hebrew expression used in 1 Kgs 11.28, where Revised Standard Version translates it “very able.” The writer continues to build up Naaman as a person of great importance, but here the focus is more specifically on his military ability and bravery in battle. Therefore translations such as “a valiant warrior” (La Bible Pléiade, Nouvelle Bible Segond) and “a mighty warrior” (New Revised Standard Version, Revised English Bible) are appropriate here. One manuscript of the Septuagint, followed by New Jerusalem Bible, Osty-Trinquet and Moffatt, omits these words. Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text, which is followed by most translations.

But he was a leper: The Hebrew text actually has only the participle meaning “having leprosy.” The sharp contrast between the greatness of Naaman and his illness is correctly introduced in English by the conjunction but, which highlights the difference between his high rank and great reputation on the one hand and his having a disease that made him a social outcast.

A great deal has been written in recent years about the translation of the Hebrew word tsaraʿ, which is often rendered “leper” or “leprosy.” The terms “leper” and “leprosy” occur frequently in both the Old and New Testaments (see especially Lev 13–14, where the laws concerning this disease are given). There is general agreement that the disease with which the Bible is concerned in these terms is not the same as what modern medicine calls “leprosy” today (that is, “Hansen’s disease”). Even those versions that translate the Hebrew word here as leper almost always provide a footnote or a glossary entry explaining that “leprosy” in the Bible is not the same as what we call by that name today. It referred rather to a group of skin disorders that cannot be positively identified today. For this reason Good News Translation says “dreaded skin disease” and New Jerusalem Bible similarly has “virulent skin-disease.” See also 2 Sam 3.29. Since Naaman was not an Israelite, he was not subject to the laws of Lev 13 and he was apparently not isolated because of his disease.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .