What Does 2 Kings 5:18 Mean in the King James?
In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
Naaman’s hand bears his master’s weight while his own body bows, turning a public gesture into a plea for release.
THE MEANING
You can be physically placed inside a gesture whose meaning is not the whole of your allegiance. The plea names exactly what Naaman’s body will do and asks the LORD to release him in this one thing; the verse leaves both the bow and the request visible.
WHAT THIS UNDOES
It undoes the belief that one outward gesture tells the whole truth about where you stand: Naaman names the bow while remaining pledged to the LORD.
THE ROOT
נִשְׁעָן
nish’an
GROWS FROM
שען
sha’an
to lean upon, support, rely on
“leaneth” in this verse is nish’an. English makes this a passing detail, but the root carries the sense of leaning upon and support. The master depends on Naaman’s hand at the same moment Naaman describes his own bow, holding service and worship in one bodily scene.
ALSO GROWS
mish’enet: staff, support
מִשְׁעֶנֶת
The same root names something that carries weight, making the master’s physical dependence on Naaman’s hand concrete.
mish’an: support, staff
מִשְׁעָן
This branch keeps the verse’s image of one person serving as another’s support close to the root’s wider sense of reliance.
וְהִשְׁתַּחֲוֵיתִי
ve-hishtachaveiti
GROWS FROM
שחה
shachah
to bow down, prostrate oneself
“bow myself” in this verse is ve-hishtachaveiti. The verse repeats the bowing language, so the bodily act cannot be glossed over or made abstract. This root is used for bowing in worship, bringing Naaman’s posture into direct tension with the allegiance he has just declared to the LORD.
ALSO GROWS
mishtachaveh: one who bows down
מִשְׁתַּחֲוֶה
The related form names the person through the bodily posture itself, keeping the act visible.
hishtachavah: bowing, prostration
הִשְׁתַּחֲוָיָה
This noun form gathers the repeated motion into a named act of bowing.
יִסְלַח
yislach
GROWS FROM
סלח
salach
to pardon, forgive, release
Naaman repeats his request without concealing the bow he expects to make. The root holds the plea for release beside an openly named act, so pardon is sought within the truth of what is happening.
ALSO GROWS
selichah: forgiveness, pardon
סְלִיחָה
This noun from the same root names the release Naaman asks for.
nislach: forgiven, pardoned
נִסְלָח
This form describes the state he hopes to receive after making his specific request.
THE PATTERN
A bow in worship makes allegiance visible and brings rival loyalties into collision.
Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;THE THREAD
And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.The Hebrew word translated “pardon” in both verses comes from סלח (salach), the root of pardon and release. Here the plea names iniquity and sin openly, showing release joined to truthful naming of what is happening.
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