Luke Chapter 4 · Verse 27
And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.
Original Language Analysis
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
1 of 20
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πολλοὶ
many
G4183
πολλοὶ
many
Strong's:
G4183
Word #:
2 of 20
(singular) much (in any respect) or (plural) many; neuter (singular) as adverbial, largely; neuter (plural) as adverb or noun often, mostly, largely
ἐπὶ
in the time
G1909
ἐπὶ
in the time
Strong's:
G1909
Word #:
5 of 20
properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re
τοῦ
G3588
τοῦ
Strong's:
G3588
Word #:
7 of 20
the (sometimes to be supplied, at others omitted, in english idiom)
προφήτου
the prophet
G4396
προφήτου
the prophet
Strong's:
G4396
Word #:
8 of 20
a foreteller ("prophet"); by analogy, an inspired speaker; by extension, a poet
τῷ
G3588
τῷ
Strong's:
G3588
Word #:
10 of 20
the (sometimes to be supplied, at others omitted, in english idiom)
Ἰσραὴλ
Israel
G2474
Ἰσραὴλ
Israel
Strong's:
G2474
Word #:
11 of 20
israel (i.e., jisrael), the adopted name of jacob, including his descendants (literally or figuratively)
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
12 of 20
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
οὐδεὶς
none
G3762
οὐδεὶς
none
Strong's:
G3762
Word #:
13 of 20
not even one (man, woman or thing), i.e., none, nobody, nothing
αὐτῶν
of them
G846
αὐτῶν
of them
Strong's:
G846
Word #:
14 of 20
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
μὴ
G3361
μὴ
Strong's:
G3361
Word #:
17 of 20
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether
Historical Context
Elisha ministered in the Northern Kingdom during the 9th century BC, succeeding Elijah. Second Kings 5 records Naaman's healing—he was commander of Syria's (Aram's) army, which had defeated Israel in battle. Syria was Israel's bitter enemy. That God sent a captive Israelite girl to witness to Naaman, then cleansed him through the prophet's word, while Israelite lepers remained unhealed, was deeply offensive to Jewish pride. Naaman initially resisted Elisha's simple command to wash seven times in the Jordan, expecting elaborate ritual. His healing came through humble obedience, not merit.
Questions for Reflection
- What does God's cleansing of Israel's enemy while Israelite lepers suffered reveal about grace transcending human categories?
- How does Naaman's healing through simple obedience (despite initial resistance) illustrate salvation by faith, not works?
- Why would Jesus' citation of God blessing Gentiles while bypassing Israel particularly enrage His Nazareth audience?
Analysis & Commentary
And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. Jesus cites a second example from Elisha's ministry (2 Kings 5). The emphatic oudeis autōn ekatharisthē, ei mē (οὐδεὶς αὐτῶν ἐκαθαρίσθη, εἰ μή, not one of them was cleansed, except) underscores God's sovereign choice. Many Israelite lepers remained unhealed while God cleansed Naaman, commander of the Syrian army—Israel's enemy.
Leprosy represented both physical disease and ceremonial uncleanness, often understood as divine judgment. The verb katharizō (καθαρίζω, to cleanse) carries both physical and ceremonial meaning—Naaman was healed and made ritually clean. That God chose to cleanse a Gentile military leader who didn't worship YHWH while Israelite lepers suffered demonstrated that God's grace isn't constrained by ethnicity, merit, or covenant status. This pointed directly to Jesus' mission to seek and save the lost, including Gentiles.