2 Kings 5 help

ere is (from syllabus) the instructions on the 2 Kings 5 paper. Read carefully, then read below for extra help. Remember, no research is required, but it would help:




Due: one week from last class session, midnight, via email or Google Docs

TASK

The summary paper for Biblical Perspectives is to be a 5-7 page paper that addresses the meaning of the Old Testament text, 2 Kings 5:1-10a.. Using the skills developed in the course, develop a paper that combines an understanding of the historical, literary and contemporary worlds.

PURPOSE

The paper is meant to demonstrate the student’s own analysis and ability to work with a biblical text and as such need not to utilize other resources as in a traditional research paper.

FORM
Thesis:           The paper should include a clear thesis statement in the form of “this text is about…”
Body:            The body of the paper should demonstrate a recognizable structure that articulates why the thesis is viable. The body of the paper may take the form of a verse by verse analysis, follow the categories of historical/literary/contemporary worlds, or use any thematic analysis that is most useful.
Conclusion:    The conclusion should restate the thesis and the support in summary fashion. The conclusion is also a place for reflection on the implications of Philemon for your life and work.
Symbol:         Throughout this course we have been using one guiding symbol for each night, corresponding to the theme of the evening.  Based on your study of the book of Philemon, develop your own symbol that you feel adequately conveys the message of the book and explain it in a paragraph.
GRADING

Grading is based upon how well the thesis is stated and supported, by the clarity of the structure, by the depth of thought and by the quality of mechanics (spelling, grammar).
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Don't forget your symbol...many do.
Here is some help on how to draw a diagram in WORD.

Here's a video on how to do it in Microsoft PAINT.
.


HELP? It would help to start collecting notes for your final paper o as soon as possible, as in a sense the whole class is preparing you to apply your "Three Worlds" skills to it.  I would start by reading it over (click here to read it a a few different translations) and listening to it a few times (audio below) and then going through the questions on pages 25 and 27 of your student guide (even though we will walk through those pages in class on Week 4),



Take a look at the "HOW TO STUDY A TEXT VIA THREE WORLDS" tab on our website, and consider using it as the lens for studying and writing your paper

Come up with a working written definition of what the book seems to be about.  Then you might want to branch out and watch some of the videos and commentaries linked below, remembering that they may not all get it "right," and you will see some things that the "experts" don't.  The commentaries will be helpful in understanding "historical world" background.  Pay careful attention to the instructions on the syllabus.  You do not have to cite any sources, but if you do, be sure you attribute them in your paper
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.The text read  to you (note, it goes beyond v 19)
:
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Told as a children's story:

-Another children's play: script  CLICK HERE

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From the book, "In the River" by Jody Miller Schearer:









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Walter Brueggemann on 2 Kings 5

Walter Brueggemann, ‘2 Kings 5: Two Evangelists and a Saved Subject’, Missiology: An International Review 35, 3 (2007), 263-72:
The Gospel, says Brueggemann, intrudes into our ‘settled world with an unexpected counter-reality that explodes the settlement and offers news of a counter-reality’ (263).
He notes that the line of royal power in 1 and 2 Kings is disrupted by the emergence of prophets, including Elisha at the centre of this narrative.
Naaman is ‘a representative figure of the known and recurring world with all the show of well-being, but utterly without hope’, while the young woman, ‘a war captive pressed into service… makes the best of her situation and even cares about the general’s wife and, consequently, she cares about the general’ (265).
The young woman is a ‘true evangelist… engaged in a world of need where God had put her… remembered where she came from and how it was back there… offered transformative possibilities for the future… and she spoke [setting] in motion an entirely new narrative of rescue’ (265-66).
The second evangelist is Gehazi, who ‘also knows the place of healing transformation’, but ‘cannot let the miracle be itself… wants to turn it into benefit, and… thereby betrays the gift’ (270)  Link

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Great online commentaries, in order from most simple to most academic:

 Warren Wiersbe, start on p 35

Free for All by Bill Obalil


Matthew Henry's commentary on 2 Kings 5
Tyndale Concise Commentary, see p, 138
Commentary by Peter Leithart, scroll to p 192
A Missiological Interpretation of Naaman’s Petitions
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Sermon



The Healing of Naaman (2 Kings 5:1-19)

Study By: J. Hampton Keathley, III Portraits of How God Saves

Article:

The Healing of Naaman in Missiological Perspective  byWalter A. Maier I11

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Connection to the New Testament story of the ten lepers:


A Storytelling Commentary on Luke 17:11-19
Thomas E. Boomershine, PhD
The story of the ten lepers or the story of the one Samaritan leper who came back has a
very distinctive sound map. The first part of the story is quite demonstrative and loud:
"They called out to Jesus from a distance: 'Lord, master, Jesus! Have mercy on us!'" Jesus
called back to them: 'Go and show yourself to the priest!'" The first part of the story
communicates the distance between Jesus and the lepers by the quality of the sound. It's
loud shouting.
The second part of the story is much more intimate. The Samaritan comes and falls at
Jesus' feet. Jesus talks to him up close and personal. It is quiet, intimate and direct
speech.
A short sentence in this story is, "As they went to show themselves to the priest, they
were made clean." This is said slowly. It is the occasion of the miracle of healing. It is an
opportunity to describe in tone as well as content the incredible thing that happened: "As
they went, they were made clean!" Gestures of looking at your hands with amazement are
appropriate.
When the Samaritan leper comes back he is praising God with a loud voice, as stated in
the story. This is an indication of the volume with which this indirect discourse is to be
told, so it too is loud. The other thing to notice about the sound characteristics of the story
is that the sentence, "Now he was a Samaritan," is the shortest sentence in the story. This
sentence gives the storyteller an opportunity to communicate to the audience the surprise
that the man is a foreigner, a Samaritan.
This is also an indication of the audience to which the story is told. The story is addressed
to people who would regard the Samaritan as a foreigner. They would recognize the
radical distance that is being lessened or even eliminated by this conversation between
Jesus and the Samaritan leper. Samaritans and Jews were enemies separated by great
psychological and social distance. It might help your listeners if they identified people
from whom they are separated by racial, religious, or cultural differences.
In the background of this story is the story of Elisha and Naaman, the general of the
Syrian army that conquered the northern kingdom (2 Kings 5). Both Elisha and Jesus heal
from a distance. Elisha simple tells Naaman to go and wash in the Jordan, and Jesus tells
the lepers to go and show themselves to the priests. In both cases the lepers are obedient
to what the prophet tells them, and they are made clean. Jesus' story evokes memories of
Elisha who healed his enemies.
Luke's story focuses on the aftermath of the healing and the fact that the only one who
came back to give thanks to God was the Samaritan. In the Greek, the emphasis is created
by a chiasm, ABBA. Literally translated: "Were not ten made clean? The nine, where are
they?" The order is: made clean, ten, nine, where are they. This order creates emphasis on
the contrast between the ten who were healed and the nine who didn't come  CONTINUED
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Chiasm in Luke 3 related to Namaan:


here appears to be a chiastic structure at work in Luke 3:1-7:35. Not everything fits, but there is enough to be suggestive:
A. Ministry of John, 3:1-17
   B. Jesus preaching and teaching in Nazareth, 4:16-30
        (1. Quotes Is 61
          2. Refers to Elijah's aid to a widow and her son
          3. Refers to Elisha's aid to Naaman)
                  C. Calling of disciples, 5:1-11
                               D. Cleansing of leper/healing of paralytic (Pharisees present and in  opposition), 5:12-26
                                                 E. Meal at Levi's house, 5:27-39
                             D'. Healing of withered arm on sabbath (Pharisees present and in opposition), 6:6-11
                 C'. Calling of 12, 6:12-16
   B'. Jesus preaches on the plain, 6:17-7:23
       (1. Followed by healing of a centurion - parallels Naaman
        2. Followed by raising a widow's son - parallels the Sidonian widow
       3. Followed by inquiry from John, which includes quotation from Is 61)
A'. Jesus discusses John's ministry, 7:24-35
posted by Peter J. Leithart




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TONS OF LINKS from textweek.com:


2 Kings 5:1-17
(2 Kings 5:2-14)
  • Reading the Text:
  • Historical References, Commentary and Comparative Texts:
    • IV.9, Against Marcion, Tertullian (c. 210)
    • VI.28, Commentary on the Gospel of John, Philocalia [anthology of Origen prepared by St. Basil and St. Gregory Nazianzen], Origen. (c.230)
    • Rashi's Commentary, c. 1075. chabad.org.
    • From the Geneva Notes (c.1599).
      • "Man's reason murmurs when it considers only the signs and outward things, and has no regard for the word of God, which is contained there."
    • From Matthew Henry's Commentary.(c. 1700)
      • "Though the Syrians were idolaters, and oppressed God's people, yet the deliverance of which Naaman had been the means, is here ascribed to the Lord."
    • From Wesley's Notes. John Wesley (1703-1791).
      • "Not that he thought it unlawful to receive presents, which he did receive from others, but because of the special circumstances of the case; this being much for the honour of God that the Syrians should see the generous piety, and kindness of his ministers and servants, and how much they despised all that worldly wealth and glory, which the prophets of the Gentiles so greedily sought after."
    • From the Commentary on the Whole Bible (Jamieson, Fausset and Brown, 1871).
      • "This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria."
  • Contemporary Commentary, Studies, and Exegesis:
    • Commentary, 2 Kings 5:1-14, Steed Davidson, Preaching This Week,WorkingPreacher.org, 2012.
      • "Why does this business of healing have to be a business? "
    • Radical Gratitude, 2 Kings 5:1-14, lectionary-based stewardship, Northwest United Methodist Foundation. (.pdf)
    • "Buying Access to God's Healing," Michael Danner, The Hardest Question, 2012.
      • " Why did Jesus have to set our healing hopes so high?"
    • "Wisdom from Below," John C. Holbert, Patheos, 2012.
      • "...listen to those who have little power."
    • "Naaman the Warrior Becomes a Whole Man," Michael Coffey, 2012.
      • "Naaman is healed of his leprosy, yes, but also, he is healed of his singular warrior identity."
    • Commentary, 2 Kings 5:1-3, 7-15c, Sara Koenig, Preaching This Week,WorkingPreacher.org, 2010.
      • "Set amidst international politics is a remarkable story about healing, humility, and universalism, which centers around the character of Naaman."
    • Commentary, 2 Kings 5:1-14, Samuel Giere, Preaching This Week,WorkingPreacher.org, 2010.
      • "This delightfully pesky story of the healing of Naaman the Aramean by Elisha the prophet of Israel is a story of border-crossings, whereby the Lord works in mysterious ways ? unwelcome by anyone, ancient or modern, who wants the Lord to observe humanity's boundaries, and welcome by those finding themselves at the margins or on the outside."
    • 2 Kings 5:1-14, Pentecost 6, The Old Testament Readings: Weekly Comments on the Revised Common Lectionary, Theological Hall of the Uniting Church, Melbourne, Australia.
      • "The background to this intriguing story is the history of conflict between Israel and Syria (Aram)."
    • 2 Kings 5:1-14, Studies on Old Testament texts from Series B, Ralph W. Klein, Lutheran School of Theology at Chicago.
    • "Naaman's Truth," Expository Essay, 2 Kings 5:1-14, Dr. William R. Long. Part 2.
      • "The story has so much to teach us--about where we expect 'saving' words to come, about the way we rush to interpretive possibilities that aren't life-giving for us, about how we close off joy and meaning because we can only see things one way, about how we limit life by our own expectations, about how the 'little people' really may have the key to life for us."
    • Kairos CoMotion Lectionary Discussion, 2 Kings 5:1-14 / Isaiah 66:10-14, "A place of conversation regarding Progressive Christianity."
      • "A part of our common work is to receive nursing and to give nursing and to wisely know the difference and the time for each."
    • 2 Kings 5:1-14, Proper 6B, Comments (commentary) and Clippings (technical notes for in-depth study), Chris Haslam, Anglican Diocese of Montreal.
    • 2 Kings 5:1-14, Epiphany 6B, The Old Testament Readings: Weekly Comments on the Revised Common Lectionary, Howard Wallace Audrey Schindler, Morag Logan, Paul Tonson, Lorraine Parkinson, Theological Hall of the Uniting Church, Melbourne, Australia.
      • "In the course of this story many expectations, assumptions, ?normal? practices and appropriate behaviours are overturned."
    • Commentary, 2 Kings 5:1-14, W. Dennis Tucker, Jr., Preaching This Week,WorkingPreacher.org, 2009.
      • "The text this week centers on a common theme: the faith of a servant acted out on foreign soil."
    • 2 Kings 5:1-12, Pentecost 6C, Commentary, Background, Insights from Literary Structure, Theological Message, Ways to Present the Text. Anna Grant-Henderson, Uniting Church in Australia.
      • "Healing came through simple obedience (Seow: 198)."
    • Join the Feast, 2 Kings 5:1-14, Catherine Devins, Union PSCE, 2009.
      • "God mediates salvation in unexpected ways?through lowly servants and simple acts, and is symbolized in a baptism."
    • "A Nameless Nobody Advises a 'Great Man': The Outsider In, the Insider Out,"The Journey with Jesus: Notes to Myself, Daniel B. Clendenin, Journey
      • "The insider-outsider dynamic operates at many levels."
    • "Muddling Through," J. Mary Luti, The Christian Century, 1998.
      • "God outwaits us while in weakness healing begins."
    • "Naaman," Chapter 1 in The Politics of God and the Politics of Man, Jacques Ellul. Full text at Religion Online.
      • "If Elisha did not receive him when it was a question of performing a miracle of healing for him (although he did perform it), he did receive him when the basic problem was at issue And this, too, should be enlightening to us Christians who are so zealous for action and so scornful of what is only a matter of conversion and the inner life."
    • "Namaan's No-nonsense Cure," Peter S. Hawkins, The Christian Century, 1.Religion Online.
      • "The situation is bizarre: a hostile pagan king asks an impossible favor for his generalissimo, thereby setting the stage for disappointment and what might well be the next political disaster. Jesus plays with the politics implicit in the story, making good use of the perennial tensions between Jew and gentile, us and them."
    • "Miracle Market," Barbara Crafton, The Christian Century, 2003.
      • "A miracle has to be magic and full of special effects before we'll pay any attention."
    • "Naaman and the Wild God of Israel," Michael A. King, Spirituality Today, Spring 1986.
      • "Though our theologies seek to grasp at God and limit him, we know him only partly, for he remains mysterious, unpredictable, unknowable and "untame.""
    • "Change of Skin, Change of Heart," Larry Broding's Word-Sunday.Com: A Lectionary Resource for Catholics.
      • "Do we see God's miracles in our lives? Do they change us and give us faith?"
    • "The Healing of Naaman (2 Kings 5:1-19)," by J. Hampton Keathley III at theBiblical Studies Foundation.
      • "The healing of Naaman, the Leper is not just a story of the healing of a man from one of the most dreaded diseases of ancient times, but it is a story of salvation, one which illustrates the spiritual salvation man finds only in Jesus Christ and how men come to find that salvation in Christ."
    • 2 Kings 5:1-14, Proper 14C, Comments (commentary) and Clippings (technical notes for in-depth study), Chris Haslam, Anglican Diocese of Montreal.
  • Articles & Background:
    • "Author Recounts His 'Journey with Leprosy,'" NPR All Things Considered, February 1, 2009.
    • "War in the Old Testament," John A. Wood, (other resources at) "Peace and War," Christian Reflection, The Center for Christian Ethics at Baylor University, 2004.
      • "How can God be both a God of peace and a God of war? The ancient Israelites reached no consensus about holy war, just war, and pacifism. Yet Scripture faithfully records their long and difficult debates, for the diversity of viewpoints arose out of a deep faith in God who had brought the people out of Egypt."
  • Recommended articles from ATLASs
  • Reviews:
  • Sermons:
  • With Children:
  • Drama:
  • Graphics & Bulletin Materials:
  • Hymns and Music:
  • Fine Arts Images Linked at The Text This Week's Art Index:
  • Movies scenes with the following themes, listed at The Text This Week's Movie Concordance:
  • Study Links and Resources for the Book of 2 Kings

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