obvious symbol for cleansing in the OT and in the ANE (cf. Thompson, Semitic Magic, 159–61, 212). There are also many features of the ritual incantations for cleansing which are absent from this story. 11 ויקצף “but he was angry.” Naaman’s anger is occasioned by what he thinks is the perfunctory treatment he has received from Elisha. His preparations for the journey—the diplomatic involvement of the king, the gift he has brought—all seem rejected in the most off-hand way by the prophet. וקרא בשם