[83] It is curiously omitted by Josephus, though he mentions him (Ἄμανος) as the slayer of Ahab (Antt., VIII. xv. 5). The name is an old Hebrew name (Num. xxvi. 40).
[84] The word l'boosh means a gala dress. Comp. v. 5; Gen. xlv. 22. χιτῶνες ἐπημοιβοί (Hom., Od., xiv. 514). Comp. viii. 249.
[85] Elisha would not be likely to touch the place.
[86] Now the Burâda ("cold") and the Nahr-el-Awâj.
[87] Compare the answer of Abraham to the King of Sodom (Gen. xiv. 23).
[88] The feeling which influenced Naaman is the same which led the Jews to build Nahardea in Persia of stones from Jerusalem. Altars were to be of earth (Exod. xx. 24), but no altar is mentioned in 2 Kings v. 17, and the LXX. does not even specify earth (γόμος ζεῦγος ἡμιόνων).
[89] This is the only place in Scripture where Rimmon is mentioned, though we have the name Tab-Rimmon ("Rimmon is good"), 1 Kings xv. 18, and Hadad-Rimmon (Zech. xii. 11). He was the god of the thunder. The word means "pomegranate," and some have fancied that this was one of his symbols. But the resemblance may be accidental, and the name was properly Ramman.
[90] See Deut. xxxii. 8, where the LXX. has κατὰ ἀριθμὸν ἀγγέλων.
[91] The moral difficulty must have been early felt, for the Alexandrian LXX. reads καὶ προσκυνήσω ἄμα αὐτῷ ἐγὼ Κυρίῳ τῷ Θεῷ μου. But he would still be bowing in the House of Rimmon, though he might in his heart worship God. "Elisha, like Elijah" (says Dean Stanley), "made no effort to set right what had gone so wrong. Their mission was to make the best of what they found; not to bring back a rule of religion which had passed away, but to dwell on the Moral Law which could be fulfilled everywhere, not on the Ceremonial Law which circumstances seemed to have put out of their reach: 'not sending the Shunammite to Jerusalem' (says Cardinal Newman), 'not eager for a proselyte in Naaman, yet making the heathen fear the Name of God, and proving to them that there was a prophet in Israel'" (Stanley, Lectures, ii. 377; Newman, Sermons, viii. 415).
[92] Prov. iv. 14, 15.