Naaman the general captain of Syria is cleansed of leprosy, by washing himself as Eliseus appointeth him seven times in Jordan. 15. professeth his belief in one God promising to serve him. 20. Giezi taketh gifts of Naaman, 25. and is stricken with leprosy.Naaman the general captaine of Syria is clensed of leprosie, by washing him self as Eliseus appointeth him seuen times in Iordan. 15. professeth his belief in one God promising to serue him. 20. Giezi taketh giftes of Naaman, 25. and is stricken with leprosie.✦
Naaman the General of the militiæ: the army, the military host of the king of Syria, was a magnus: of high rank, eminent: not large in body man with his lord, and honourable: for by him our Lord gave health to Syria: and he was a valiant man and rich, but a leper.NAAMAN the General of the warfare of the king of Syria, was a great man with his lord, and honorable : for by him our Lord gaue health to Syria : and he was a valiant man and rich, but a leper.Naaman princeps militiæ regis Syriæ erat vir magnus apud dominum suum, et honoratus : per illum enim dedit Dominus salutem Syriæ : erat autem vir fortis et dives, sed leprosus.
2Moreover out of Syria there were come forth robbers, and had led away captive out of the Land of Israel a little girl, which waited upon the wife of Naaman.Moreouer out of Syria there were come forth robbers, and had led away captiue out of the Land of Israel a litle girle, which wayted vpon the wife of Naaman.✦Porro de Syria egressi fuerant latrunculi, et captivam duxerant de terra Israël puellam parvulam, quæ erat in obsequio uxoris Naaman :
3Who said to her mistress: I would my lord had been with the prophet, that is in Samaria: surely he would have cured him from the leprosy, which he hath.Who said to her maistresse : I would my lord had bene with the prophete, that is in Samaria : surely he would haue cured him from the leprosie, which he hath.quæ ait ad dominam suam : Utinam fuisset dominus meus ad prophetam qui est in Samaria, profecto curasset eum a lepra quam habet.
4Naaman therefore went into his lord, and told him saying: Thus and thus hath the puella: a girl, a young woman, with no disparagement of the Land of Israel spoken.Naaman therfore went into his lord, and told him saying : Thus and thus hath the wench of the Land of Israel spoken.Ingressus est itaque Naaman ad dominum suum, et nuntiavit ei, dicens : Sic et sic locuta est puella de terra Israël.
5And the king of Syria said to him: Go, and I will send letters to the king of Israel. Who when he was set forward, and had taken with him ten talents of silver, and six thousand pieces of gold, and ten change of raiment,And the king of Syria sayd to him: Goe, & I wil send letters to the king of Israel Who when he was sette forward, and had taken with him ten talentes of siluer, and six thousand peces of gold, and ten change of rayment,✦Dixitque ei rex Syriæ : Vade, et mittam litteras ad regem Israël. Qui cum profectus esset, et tulisset secum decem talenta argenti, et sex millia aureos, et decem mutatoria vestimentorum,
6he brought the letters to the king of Israel, in these words: When thou shalt receive this letter, know that I have sent to thee Naaman my servant, that thou mayest cure him of his leprosy.he brought the letters to the king of Israel, in these wordes: When thou shalt receiue this letter, know that I haue sent to thee Naaman my seruant, that thou mayest cure him of his leprosie.✦detulit litteras ad regem Israël in hæc verba : Cum acceperis epistolam hanc, scito quod miserim ad te Naaman servum meum, ut cures eum a lepra sua.
7And when the king of Israel had read the letters, he rent his garments, and said: Am I God, that I can kill, and give life, because this man hath sent to me, that I should cure a man of his leprosy? mark, and see that he seeketh occasions against me.And when the king of Israel had read the letters, he rent his garmentes, and said : Am I God, that I can kil, and geue life, because this man hath sent to me, that I should cure a man of his leprosie? marke, and see that he seeketh occasions against me.✦Cumque legisset rex Israël litteras, scidit vestimenta sua, et ait : Numquid deus ego sum, ut occidere possim et vivificare, quia iste misit ad me ut curem hominem a lepra sua ? animadvertite, et videte quod occasiones quærat adversum me.
8Which when Eliseus the man of God had heard, to videlicet: namely, that is to say, that the king of Israel had rent his garments, he sent to him, saying: Why hast thou rent thy garments? let him come to me and let him know that there is a prophet in Israel.Which when Eliseus the man of God had heard, to witte, that the king of Israel had rent his garmentes, he sent to him, saying : Why hast thou rent thy garmentes? let him come to me and let him know that there is a prophet in Israel.Quod cum audisset Eliseus vir Dei, scidisse videlicet regem Israël vestimenta sua, misit ad eum, dicens : Quare scidisti vestimenta tua ? veniat ad me, et sciat esse prophetam in Israël.
9Naaman therefore came with horses and chariots, and stood at the door of the house of Eliseus:Naaman therfore came with horses and chariotes, and stood at the doore of the house of Eliseus:Venit ergo Naaman cum equis et curribus, et stetit ad ostium domus Elisei :
10and Eliseus sent a messenger to him, saying: Go and be washed seven times in Jordan, and thy flesh shall receive health, and thou shalt be clean.and Eliseus sent a messenger to him, saying: Goe and be washed seuen times in Iordan, and thy flesh shal receiue health, and thou shalt be cleane.✦misitque ad eum Eliseus nuntium, dicens : Vade, et lavare septies in Jordane, et recipiet sanitatem caro tua, atque mundaberis.
11Naaman being angry departed, saying: I thought he would come out to me, and standing would invocate the name of the Lord his God, and touch with his hand the place of the leprosy, and cure me.Naaman being angrie departed, saying:I thought he would come out to me, and standing would inuocate the name of the Lord his God, and touch with his hand the place of the leprosie, and cure me.✦Iratus Naaman recedebat, dicens : Putabam quod egrederetur ad me, et stans invocaret nomen Domini Dei sui, et tangeret manu sua locum lepræ, et curaret me.
12What are not Abana, and Pharphar the rivers of Damascus, better than all the waters of Israel, that I may be washed in them, and be made clean? Therefore when he had turned himself, and went away with indignation,What are not Abana, and Pharphar the riuers of Damascus, better then al the waters of Israel, that I may be washed in them, and be made cleane? Therfore when he had turned him self, and went away with indignation,✦Numquid non meliores sunt Abana et Pharphar fluvii Damasci, omnibus aquis Israël, ut laver in eis, et munder ? Cum ergo vertisset se, et abiret indignans,
13his servants came unto him, and spake to him: Father, and if the prophet had said a great thing to thee, certe: certainly, assuredly, thou shouldest have done it: how much more whereas now he said unto thee: Be washed, and thou shalt be clean?his seruantes came vnto him, & spake to him: Father, & if the prophet had sayd a great thing to thee, certes, thou shouldest haue done it : how much more wheras now he sayd vnto thee : Be washed, and thou shalt be cleane?✦accesserunt ad eum servi sui, et locuti sunt ei : Pater, etsi rem grandem dixisset tibi propheta, certe facere debueras : quanto magis quia nunc dixit tibi : Lavare, et mundaberis ?
14He went down, and washed in Jordan seven times according to the word of the man of God, and his flesh was restored, as the flesh of a little child, and he was made clean.He went downe, & washed in Iordan seuen times according to the word of the man of God, and his flesh was restored, as the flesh of a litle childe, & he was made cleane✦Descendit, et lavit in Jordane septies juxta sermonem viri Dei : et restituta est caro ejus sicut caro pueri parvuli, et mundatus est.
15And returning to the man of God with all his train, he came, and stood before him, and said: In very deed I know that there is no other God in all the earth, but only in Israel. I beseech thee therefore to take a benediction of thy servant.And returning to the man of God with al his trayne, he came, and stood before him, & sayd: In very deede I know that there is no other God in al the earth, but only in Israel. I besech the therfore to take a benediction of thy seruant.✦Reversusque ad virum Dei cum universo comitatu suo, venit, et stetit coram eo, et ait : Vere scio quod non sit alius deus in universa terra, nisi tantum in Israël. Obsecro itaque ut accipias benedictionem a servo tuo.
16But he answered: Our Lord liveth, before whom I stand, I will not take it. And when he would have forced him, he did in nowise agree.But he answered: Our Lord liueth, before whom I stand, I wil not take it. And when he would haue forced him, he did in no-wise agree.✦At ille respondit : Vivit Dominus, ante quem sto, quia non accipiam. Cumque vim faceret, penitus non acquievit.
17And Naaman said: As thou wilt, but I beseech thee: grant unto me thy servant, that I may take of the earth the burden of two mules: for thy servant will no more make holocaustum: a whole burnt offering, or victims to strange gods, but to the Lord.And Naaman sayd: As thou wilt, but I besech thee : graunt vnto me thy seruant, that I may take of the earth the burden of two mules : for thy seruant wil no more make holocaust, or victimes to strange goddes, but to the Lord.✦Dixitque Naaman : Ut vis : sed, obsecro, concede mihi servo tuo ut tollam onus duorum burdonum de terra : non enim faciet ultra servus tuus holocaustum aut victimam diis alienis, nisi Domino.
18But this only is it, for which thou shalt beseech the Lord for thy servant, when my master shall go into the temple of Remmon, to adore: and he leaning upon my hand, if I shall adore in the temple of Remmon, he adoring in the same place, that the Lord pardon me thy servant for this thing.But this onlie is it, for which thou shalt besech the Lord for thy seruant, when my maister shal goe into the temple of Remmon, to adore : and he leaning vpon my hand, if I shal adore in the temple of Remmon, he adoring in the same place, that the Lord pardon me thy seruant for this thing.✦Hoc autem solum est, de quo depreceris Dominum pro servo tuo, quando ingredietur dominus meus templum Remmon ut adoret : et illo innitente super manum meam, si adoravero in templo Remmon, adorante eo in eodem loco, ut ignoscat mihi Dominus servo tuo pro hac re.
19Who said to him: Go in peace. He therefore went from him in the spring time of the earth.Who sayd to him : Goe in peace. He therfore went from him in the spring time of the earth.¶✦Qui dixit ei : Vade in pace. Abiit ergo ab eo electo terræ tempore.
20And Giezi the servant of the man of God said: My master hath spared Naaman this Syrian, that he took not of him the things which he brought: Our Lord liveth, I will run after him, and will take some thing of him.And Giezi the seruant of the man of God sayd: My maister hath spared Naaman this Syrian, that he tooke not of him the things which he brought: Our Lord liueth, I wil runne after him, and wil take some thing of him.✦Dixitque Giezi puer viri Dei : Pepercit dominus meus Naaman Syro isti, ut non acciperet ab eo quæ attulit : vivit Dominus, quia curram post eum, et accipiam ab eo aliquid.
21And Giezi followed at the back of Naaman: whom when he saw running toward him, he leapt down from his chariot to meet him, and said: Are all things well?And Giezi folowed at the backe of Naaman: whom when he saw running toward him, he lept downe from his chariote to mete him, and said: Are al thinges wel ?Et secutus est Giezi post tergum Naaman : quem cum vidisset ille currentem ad se, desiliit de curru in occursum ejus, et ait : Rectene sunt omnia ?
22And he said: Well. my master hath sent me to thee, saying: Even now there are come to me two young men from mount Ephraim, of the children of the prophets: give them a talent of silver, and two change of raiment.And he said: Wel. my maister hath sent me to thee, saying: Euen now there are come to me two yong men from mount Ephraim, of the children of the prophetes: geue them a talent of siluer, and two change of rayment.Et ille ait : Recte. Dominus meus misit me ad te dicens : Modo venerunt ad me duo adolescentes de monte Ephraim, ex filiis prophetarum : da eis talentum argenti, et vestes mutatorias duplices.
23And Naaman said: It is better that thou take two talents. And he forced him, and bound the two talents of silver in two bags, and the double raiment, and laid it upon two of his servants, who also carried it before him.And Naaman sayd : It is better that thou take two talentes. And he forced him, & bound the two talentes of siluer in two bagges, and the duble rayment, & layd it vpon two of his seruantes, who also caried it before him.Dixitque Naaman : Melius est ut accipias duo talenta. Et coëgit eum, ligavitque duo talenta argenti in duobus saccis, et duplicia vestimenta, et imposuit duobus pueris suis, qui et portaverunt coram eo.
24And when he was come now in the evening, he took it out of their hand, and laid it up in the house, and dismissed the men, and they departed.And when he was come now in the euening, he tooke it out of their hand, & layd it vp in the house, & dismissed the men, and they departed.Cumque venisset jam vesperi, tulit de manu eorum, et reposuit in domo, dimisitque viros, et abierunt.
25And himself going in, stood before his master. And Eliseus said: From whence comest thou Giezi? Who answered: Thy servant hath not gone any whither.And himself going in, stood before his maister. And Eliseus said: From whence comest thou Giezi? Who answered: Thy seruant hath not gone any whither.Ipse autem ingressus, stetit coram domino suo. Et dixit Eliseus : Unde venis, Giezi ? Qui respondit : Non ivit servus tuus quoquam.
26But he said: Was not my heart present, when the man returned out of his chariot to meet thee? Now therefore thou hast received silver, and taken raiment, to buy oliveta: olive groves, olive yards, and vineyards, and sheep, and oxen, and servants, and handmaids.But he sayd: Was not my hart present, when the man returned out of his chariote to meete thee? Now therfore thou hast receiued siluer, and taken rayment, to bye oliuetes, and vineyardes, and sheepe, and oxen, and seruantes, and handmaides.✦At ille ait : Nonne cor meum in præsenti erat, quando reversus est homo de curru suo in occursum tui ? nunc igitur accepisti argentum, et accepisti vestes ut emas oliveta, et vineas, et oves, et boves, et servos, et ancillas.
27But the leprosy also of Naaman shall cleave to thee, and to thy seed, for ever. And he went out from him a leper as it were snow.But the leprosie also of Naaman shal cleaue to thee, and to thy seede, for euer. And he went out from him a leper as it were snow.✦Sed et lepra Naaman adhærebit tibi, et semini tuo usque in sempiternum. Et egressus est ab eo leprosus quasi nix.
Annotationsfrom the original 1609 Douay Old Testament
19Go in peace. Schismatics, as they are commonly (but improperly) now called in England, which being in mind and judgement Catholics, go sometimes to Protestants common prayers, or sermons, draw an excuse of their fact, from this warrant of the Prophet, permitting a Nobleman of Syria to go and serve his king in the temple, when he adored an Idol. But whosoever will duly consider this example, shall find great difference in respect of the times, places, persons, and of the very doubts proposed, between this man's case and ours. For before Christ's Gospel was promulgate, neither all Articles of faith were so expressly taught, nor the external profession thereof so strictly commanded, as now they are in time of more grace, which giveth more aid to man's weakness, wherein also more perfection is required, and therefore our Saviour exacteth of all to confess him, and his Religion, before men: else he will deny them before his Father. Likewise in the place, where this Nobleman dwelt, his presence in the temple, and service to the king, could not be accounted a revolt from true religion, which was never professed there, nor be scandalous to any man being all Infidels: but in a christian country, where all bear the name of Christians, especially where men are at controversy about the true Christian religion, all that frequent, or repair to the same assemblies, for public service of God, are reputed to be of the same religion; or else dissemblers, as it were to have no care of religion, knowing God, and not glorifying him as God, and revolting from the truth which they had learned. The difference also of persons is great. For this Nobleman having before his conversion served his king, in the office of sustaining him, when he bowed to the Idol, if he should have refused to do the same, it would rather have been supposed, that he disdained his Master, or showed disloyalty, than thought, that he refrained for religion: whereas in our case, very few do such temporal service, about the king in the church: and such as do carry the sword, scepter, or the like, are accounted of that religion, which is there practised; except they manifest the contrary, as this man did, and our men commonly do not. Yea if any do say they are Catholics, and yet go to the Protestants church, they are counted of that rank, S. Paul speaketh of, which confess they know God, but deny him in their deeds. And those which refuse such an office, can not be judged disloyal, because it is sufficiently known, that Catholics refuse of mere conscience. Another most especial difference is in the things demanded. This Syrian promising expressly before the Prophet, and his own great train, that he would never again serve false gods, and that he would serve the only true God, and for that purpose carried earth with him, to make an Altar for Sacrifice, and returning home preached the miracle wrought in himself, desired not to do any thing, whereby he might seem to serve an Idol: but that when the king leaning upon him, should adore Remmon, he might bow with his master, not adoring the Idol, for he resolved and promised the contrary, but adoring God Almighty, in whom now he believed. And this the Prophet approved, in that time, place, and person to be lawful. But those that now in England go to Protestants service, or sermons, do neither publicly renounce all heresies, nor profess to frequent Mass, the true Sacrifice of the Christian Church, nor avouch the erecting of an Altar, but go to church, to show themselves obedient to the Parliament law, which abandoned the true Divine Service, and in place thereof appointed and commanded all to be present, at a new form of common prayer, thereby making it a distinctive sign of conformity, and participation in that religion, which these dissemblers in their consciences know to be false. This example therefore doth in no sort warrant their going to the heretical church, but contrariwise admonisheth all to take resolution in our case (as Naaman did in his) of our Eliseus, or spiritual Superior, and if he should say: Go in peace, then might they plead an excuse, but he saith: None can go without incurring grievous sin, and eternal damnation. The case being so much different from Naaman's. It is indeed more like to that of Eleazarus, and other Machabees, who were commanded by eating swine's flesh, to depart from the law of God, and their fathers. Which by no means was lawful to do, nor to make show of doing it, but rather to die, as they did most gloriously.Goe in peace. Schismatiques, as they are commonly (but improperly) now called in England, which being in mind and iudgement Catholiques, goe sometimes to Protestantes common prayers, or sermons, draw an excuse of their fact, from this warrant of the Prophet, permitting a Nobleman of Syria to goe and serue his king in the temple, when he adored an Idol. But whosoeuer wil duly consider this example, shal find great difference in respect of the times, places, persons, and of the very doubtes proposed, betwen this mans case and ours. For before Christs Gospel was promulgate, neither al Articles of faith were so expresly taught, nor the external profession therof so strictly commanded, as now they are in time of more grace, which geueth more ayde to mans weaknes, wherin also more perfection is required, and therfore our Sauiour exacteth of al to confesse him, and his Religion, before men: els he wil denie them before his Father. Likewise in the place, where this Nobleman dwelt, his presence in the temple, and seruice to the king, could not be accounted a reuolt from true religion, which was neuer professed there, nor be scandalous to anie man being al Infidels: but in a christian countrie, where al beare the name of Christians, especially where men are at controuersie about the true Christian religion, al that frequent, or repaire to the same assemblies, for publique seruice of God, are reputed to be of the same religion; or els dissemblers, as it were to haue no care of religion, knowing God, and not glorifying him as God, and reuolting from the truth which they had lerned. The difference also of persons is great. For this Nobleman hauing before his conuersion serued his king, in the office of sustayning him, when he bowed to the Idol, if he should haue refused to do the same, it would rather haue bene supposed, that he disdained his Maister, or shewed disloyaltie, then thought, that he refrayned for religion: wheras in our case, verie few do such temporal seruice, about the king in the church: and such as doe carrie the sword, scepter, or the like, are accounted of that religion, which is there practised; except they manifest the contrarie, as this man did, and our men commonly do not. Yea if anie do say they are Catholiques, and yet goe to the Protestantes church, they are counted of that rank, S. Paul speaketh of, which confesse they know God, but denie him in their deedes. And those which refuse such an office, can not be iudged disloyal, because it is sufficiently knowne, that Catholiques refuse of mere conscience. An other most especial difference is in the thinges demanded. This Syrian promising expresly before the Prophet, and his owne great trayne, that he would neuer againe serue false goddes, and that he would serue the onlie true God, and for that purpose caried earth with him, to make an Altar for Sacrifice, and returning home preached the miracle wrought in himself, desired not to doe anie thing, wherby he might seme to serue an Idol: but that when the king leaning vpon him, should adore Remmon, he might bow with his maister, not adoring the Idol, for he resolued and promised the contrarie, but adoring God Almightie, in whom now he beleued. And this the Prophet approued, in that time, place, and person to be lawful. But those that now in England goe to Protestants seruice, or sermons, do neither publikly renounce al heresies, nor professe to frequent Masse, the true Sacrifice of the Christian Church, nor auouch the erecting of an Altar, but goe to church, to shew them selues obedient to the Parlament law, which abandoned the true Diuine Seruice, and in place therof appointed & commanded al to be present, at a new forme of common prayer, thereby making it a distinctiue signe of conformitie, and participation in that religion, which these dissemblers in their consciences know to be false. This example therfore doth in no sorte warrant their going to the heretical church, but contrariwise admonisheth al to take resolution in our case (as Naaman did in his) of our Eliseus, or spiritual Superior, and if he should say: Goe in peace, then might they pleade an excuse, but he sayth: None can goe without incurring greuous sinne, and eternal damnation. The case being so much different from Naamans. It is in deede more like to that of Eleazarus, and other Machabees, who were commanded by eating swines flesh, to depart from the law of God, and their fathers. Which by no meanes was lawful to doe, nor to make shew of doing it, but rather to dye, as they did most gloriously.
The reading text follows the 1582 first edition.