2 Kings 5:3

Translation
King James Version
And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy.
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KJV (with Strong's)
And she said H559 unto her mistress H1404, Would H305 God my lord H113 were with H6440 the prophet H5030 that is in Samaria H8111! for H227 he would recover H622 him of his leprosy H6883.
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Complete Jewish Bible
She said to her mistress, "I wish my lord could go to the prophet in Shomron! He could heal his tzara'at."
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Berean Standard Bible
She said to her mistress, “If only my master would go to the prophet who is in Samaria, he would cure him of his leprosy.”
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American Standard Version
And she said unto her mistress, Would that my lord were with the prophet that is in Samaria! then would he recover him of his leprosy.
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World English Bible Messianic
She said to her mistress, “I wish that my lord were with the prophet who is in Samaria! Then he would heal him of his leprosy.”
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Geneva Bible (1599)
And she sayd vnto her mistres, Would God my lord were with the Prophet that is in Samaria, he would soone deliuer him of his leprosie.
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Young's Literal Translation
and she saith unto her mistress, `O that my lord were before the prophet who is in Samaria; then he doth recover him from his leprosy.'
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See also
Luke 17:12Luke 17:14Acts 26:29Numbers 11:292 Kings 5:8Matthew 8:2Matthew 8:3
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Miracles of Elisha (Part 1)
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In the KJVVerse 9,651 of 31,102

Study This Verse

SUMMARY

This pivotal verse introduces a young Israelite girl, captured and enslaved in Syria, who, despite her traumatic circumstances, demonstrates profound faith and compassion. Serving Naaman's wife, she boldly suggests that her master, the esteemed Syrian commander afflicted with leprosy, could be healed by "the prophet that is in Samaria." Her simple yet powerful declaration serves as the divine catalyst, setting in motion a remarkable chain of events that will lead Naaman on a journey of physical healing and spiritual transformation, highlighting God's sovereign ability to work through the most unexpected and humble instruments.

CONTEXT

  • Literary Context: This verse immediately follows the introduction of Naaman, a powerful and respected Syrian general, who is nonetheless afflicted with leprosy, a condition that rendered him ritually unclean and socially ostracized in ancient societies. The narrative swiftly shifts from the general's public prestige to his private affliction, setting the stage for divine intervention. The girl's statement in this verse acts as the narrative's turning point, initiating the plot for Naaman's journey to Israel. It directly precedes the king of Syria's involvement, who sends a letter to the king of Israel (2 Kings 5:4-5), and the subsequent, somewhat chaotic, interaction with the king of Israel, who misunderstands the request and fears a trap (2 Kings 5:6-7). Ultimately, the girl's words lead Naaman to Elisha, the true source of healing, culminating in Naaman's miraculous cure and his confession of faith in the God of Israel (2 Kings 5:14-15). The entire chapter of 2 Kings 5 hinges on this seemingly insignificant utterance.
  • Historical & Cultural Context: The period of Elisha's ministry (9th century BCE) was marked by frequent conflicts and raids between the Northern Kingdom of Israel and its powerful neighbor, Aram (Syria), often led by figures like Naaman. Capturing individuals during raids, especially young women, for domestic servitude was a common practice, explaining the girl's presence in Naaman's household. Leprosy, in the ancient Near East, was not just a physical ailment but carried immense social and religious stigma, rendering individuals unclean and often isolating them from community life. It was widely considered incurable by human means, making the girl's confident assertion all the more extraordinary. Samaria was the capital of the Northern Kingdom, a significant political and religious center, and the base for many of Elisha's prophetic activities, which included confronting idolatry and demonstrating God's power.
  • Key Themes: This verse powerfully introduces several key themes that resonate throughout the book of 2 Kings and the broader biblical narrative. Firstly, it highlights God's sovereignty over all nations, demonstrating His concern and redemptive plan extending beyond Israel to a powerful Gentile general. Secondly, it underscores the theme of divine healing and God's power to restore what is humanly impossible, contrasting sharply with the limitations of human power and medicine. This echoes other miraculous healings performed by Elisha, such as the healing of the bitter water at Jericho (2 Kings 2:19-22). Thirdly, and perhaps most profoundly, it illustrates God's use of the humble and unexpected to accomplish His purposes. A nameless, captive servant girl becomes the pivotal instrument of God's grace, challenging conventional notions of power and influence. This aligns with the broader biblical pattern of God choosing the weak and foolish to confound the strong, as seen in passages like 1 Corinthians 1:27-29.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Would God (Hebrew, ʼachălay', H305): This phrase translates the Hebrew H305 (ʼachălay), which is an interjection expressing a strong, earnest wish or desire, often with an implied sense of "if only" or "I wish." It conveys the young girl's heartfelt conviction and not merely a casual suggestion. It reflects a deep, unwavering faith that what she proposes is not just possible, but divinely certain, stemming from her knowledge of Yahweh's power.
  • Prophet (Hebrew, nâbîyʼ', H5030): The term "prophet" here specifically refers to Elisha, God's anointed messenger in Israel, derived from H5030 (nâbîyʼ). The girl's use of the definite article ("the prophet") indicates that Elisha's reputation for divine power and miraculous works was known even beyond Israel's borders, implying a recognition of his unique connection to Yahweh and his role as an inspired man who speaks for God.
  • Recover (Hebrew, ʼâçaph', H622): The verb H622 (ʼâçaph) literally means "to gather," "to take away," or "to remove completely." In this context, as applied to leprosy, it signifies a total and definitive cure, not just an alleviation of symptoms or a temporary improvement. The girl's choice of this word emphasizes her absolute certainty that Elisha, through God's power, would fully eradicate Naaman's leprosy, leaving no trace, effectively "taking it away" entirely.

Verse Breakdown

  • "And she said unto her mistress": This opening clause immediately establishes the speaker and her audience. The "she" is an anonymous Israelite girl, a captive slave, highlighting her low social status and vulnerability. Yet, she speaks to her "mistress," Naaman's wife, indicating a position of trust and perhaps even affection, despite her forced servitude. Her willingness to speak in such a context reveals remarkable courage, compassion, and a profound sense of responsibility.
  • "Would God my lord [were] with the prophet that [is] in Samaria!": This is the core of the girl's declaration, expressing her earnest desire and conviction. "My lord" refers to Naaman, the Syrian commander. The phrase "with the prophet that is in Samaria" is a clear, if indirect, reference to Elisha, whose ministry was centered in the capital of the Northern Kingdom. The girl's faith is not vague; she knows precisely where and from whom Naaman could receive help, pointing to the specific, divinely appointed agent of healing. Her statement is a bold act of faith, given her position and the seemingly incurable nature of Naaman's disease.
  • "for he would recover him of his leprosy": This final clause provides the reason and the confident assurance behind her wish. The girl states with absolute certainty that the prophet "would recover him," implying a complete and miraculous cure for a disease considered incurable by human means. This conviction stems from her faith in the God of Israel and His power working through Elisha, demonstrating a profound understanding of divine capability that transcends her dire personal circumstances and the prevailing medical knowledge of her time.

Literary Devices

The verse is rich in Irony, as the fate of a powerful and esteemed general rests on the words of a nameless, captive slave girl, subverting conventional power dynamics and societal expectations. This also exemplifies Divine Providence, showcasing God's ability to orchestrate significant events through seemingly insignificant individuals, demonstrating His meticulous control over all circumstances and nations. The girl's statement functions as Foreshadowing, directly predicting Naaman's eventual miraculous healing and setting the entire narrative in motion. There is a strong Contrast between Naaman's human power and the girl's spiritual insight, and between the incurability of leprosy by human means versus the absolute certainty of divine healing through the prophet. The narrative also employs Understatement regarding the girl's personal suffering and trauma, focusing instead on her unwavering faith and radical compassion, which makes her bold declaration even more impactful.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly illustrates God's universal concern and His sovereign ability to work through unexpected channels. It challenges human notions of importance and influence, demonstrating that God's power is not limited by social status, national boundaries, or human understanding of what is possible. The girl's faith, born out of a relationship with the God of Israel, becomes the conduit for a miracle that impacts a Gentile nation, foreshadowing the broader scope of God's redemptive plan for all humanity. It underscores that God's grace extends beyond the covenant people of Israel, reaching out to those in need regardless of their background or perceived "worthiness," manifesting His boundless compassion and desire for all to know Him.

REFLECTION AND APPLICATION

The Israelite girl in 2 Kings 5:3 stands as a profound example of faith, compassion, and courage in the face of adversity. Despite being a captive in a foreign land, stripped of her freedom and family, her spirit remained unbroken, and her faith in God's power unwavering. Her willingness to speak a word of hope to her master, an "enemy" general, demonstrates a radical compassion that transcends national and personal grievances. This challenges us to consider our own opportunities for witness: are we willing to speak truth and hope in difficult or uncomfortable environments, even when it means stepping outside our comfort zones or risking disapproval? Do we allow our circumstances—our past hurts, our perceived insignificance, or our fears—to dictate our faith, or do we, like this girl, trust in God's ability to work beyond our limitations and through us? Her story reminds us that God often chooses the humble and overlooked to accomplish His greatest works, inviting us to embrace our own roles, however small or hidden they may seem, in His grand redemptive narrative, knowing that even a whisper of faith can set in motion divine wonders.

Questions for Reflection

  • In what "captive" or difficult circumstances might God be calling us to speak a word of hope or truth to those around us, even to those we might consider "enemies"?
  • How does the humility and anonymity of the Israelite girl challenge our understanding of effective witness and influence in God's kingdom, particularly in a world that often values prominence and power?
  • What "incurable" situations—whether personal struggles, relational brokenness, or societal ills—are we invited to bring before God with the same unwavering faith that He "would recover" them, trusting in His sovereign power?

FAQ

Who was this Israelite girl, and why is her role so significant despite her anonymity?

Answer: The Bible does not provide her name, emphasizing her anonymity and humble status as a captive servant. Her significance lies precisely in this: she represents how God can use the most unexpected and seemingly insignificant individuals to initiate His divine purposes. Despite her traumatic circumstances—being taken from her home and forced into servitude by an enemy—she harbored deep faith in the God of Israel and compassion for her master. Her simple, yet profound, statement was the catalyst for Naaman's journey to healing and conversion, demonstrating that God's power is not limited by human status or worldly power, and that a single act of faith and kindness can have monumental ripple effects. Her story highlights that God's instruments are often those overlooked by the world, as seen in 1 Corinthians 1:27-29.

What does Naaman's leprosy symbolize in the broader biblical narrative?

Answer: In the biblical context, leprosy was often more than just a physical disease; it carried significant symbolic weight. It represented uncleanness, separation, and often, the pervasive nature of sin. Individuals with leprosy were ritually unclean and ostracized from the community, mirroring how sin separates humanity from a holy God (Leviticus 13). Therefore, Naaman's physical healing from an incurable disease serves as a powerful metaphor for spiritual cleansing and redemption from the incurable "leprosy" of sin. His journey from a powerful but afflicted general to a humble, healed believer who acknowledges the one true God underscores the transformative power of divine grace, which addresses both physical and spiritual brokenness.

How does this story relate to the conflict between Israel and Syria?

Answer: The story of Naaman unfolds against a backdrop of ongoing conflict and animosity between Israel and Syria (Aram). Naaman himself was a commander of the Syrian army, likely responsible for raids against Israel, which resulted in the very captivity of the girl who would eventually point him to healing. This context makes the narrative even more striking. It demonstrates that God's grace and redemptive plan transcend national boundaries and political enmities. Despite the historical conflict, God extends His healing power and revelation to a prominent Gentile, showcasing His universal sovereignty and His desire for all nations to know Him. Jesus himself later referenced Naaman's healing as an example of God's grace extending beyond Israel, highlighting the often-unpopular truth that God's favor is not exclusive to one people group (Luke 4:27).

CHRIST-CENTERED FULFILLMENT

The narrative of Naaman's healing, initiated by the humble words of a captive Israelite girl, finds its ultimate and glorious fulfillment in Jesus Christ. Naaman's incurable leprosy serves as a potent Old Testament type for humanity's incurable spiritual disease of sin, which separates us from a holy God and leads to spiritual death (Romans 3:23). Just as the Israelite girl, a member of God's chosen people, pointed an outsider to the prophet Elisha for physical healing, so the Church, the spiritual Israel, is called to point a lost and dying world to Jesus, the ultimate Prophet and Great Physician, for spiritual healing and eternal life (John 14:6). Naaman's eventual cleansing in the Jordan, through simple obedience to Elisha's seemingly foolish command, foreshadows the cleansing power of baptism and salvation through faith in Christ's finished work, not through human merit or grand gestures (Ephesians 2:8-9). Jesus, the Lamb of God, truly takes away the sin of the world, offering a complete "recovery" from the leprosy of sin, making us new creations in Him (2 Corinthians 5:17). His own reference to Naaman in Luke 4:27 underscores God's sovereign grace extending to the Gentiles, a truth fully realized in the global scope of the Gospel message and the breaking down of all barriers in Christ (Galatians 3:28).

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Commentary on 2 Kings 5 verses 1–8

Our saviour's miracles were intended for the lost sheep of the house of Israel, yet one, like a crumb, fell from the table to a woman of Canaan; so this one miracle Elisha wrought for Naaman, a Syrian; for God does good to all, and will have all men to be saved. Here is,

I. The great affliction Naaman was under, in the midst of all his honours, Kg2 5:1. He was a great man, in a great place; not only rich and raised, but particularly happy for two things: - 1. That he had been very serviceable to his country. God made him so: By him the Lord had often given deliverance to Syria, success in their wars even with Israel. The preservation and prosperity even of those that do not know God and serve him must be ascribed to him, for he is the Saviour of all men, but especially of those that believe. Let Israel know that when the Syrians prevailed it was from the Lord. 2. That he was very acceptable to his prince, was his favourite, and prime-minister of state; so great was he, so high, so honourable, and a mighty man of valour; but he was a leper, was under that loathsome disease, which made him a burden to himself. Note, (1.) No man's greatness, or honour, or interest, or valour, or victory, can set him out of the reach of the sorest calamities of human life; there is many a sickly crazy body under rich and gay clothing. (2.) Every man has some but or other in his character, something that blemishes and diminishes him, some allay to his grandeur, some damp to his joy; he may be very happy, very good, yet, in something or other, not so good as he should be nor so happy as he would be. Naaman was a great as the world could make him, and yet (as bishop Hall expresses it) the basest slave in Syria would not change skins with him.

II. The notice that was given him of Elisha's power, by a little maid that waited on his lady, Kg2 5:2, Kg2 5:3. This maid was, by birth, an Israelite, providentially carried captive into Syria, and there preferred into Naaman's family, where she published Elisha's fame to the honour of Israel and Israel's God. The unhappy dispersing of the people of God has sometimes proved the happy occasion of the diffusion of the knowledge of God, Act 8:4. This little maid, 1. As became a true-born Israelite, consulted the honour of her country, and could give an account, though but a girl, of the famous prophet they had among them. Children should betimes acquaint themselves with the wondrous works of God, that, wherever they go, they may have them to talk of. See Psa 8:2. 2. As became a good servant, she desired the health and welfare of her master, though she was a captive, a servant by force; much more should servants of choice seek their masters' good. The Jews in Babylon were to seek the peace of the land of their captivity. Jer 29:7. Elisha had not cleansed any leper in Israel (Luk 4:27), yet this little maid, from the other miracles he had wrought, inferred that he could cure her master, and from his common beneficence inferred that he would do it, though he was a Syrian. Servants may be blessings to the families where they are, by telling what they know of the glory of God and the honour of his prophets.

III. The application which the king of Syria hereupon made to the king of Israel on Naaman's behalf. Naaman took notice of the intelligence, though given by a simple maid, and did not despise it for the sake of her meanness, when it tended to his bodily health. he did not say, "The girl talks like a fool; how can any prophet of Israel do that for me which all the physicians of Syria have attempted in vain?" Though he neither loved nor honoured the Jewish nation, yet, if one of that nation can but cure him of his leprosy, he will thankfully acknowledge the obligation. O that those who are spiritually diseased would hearken thus readily to the tidings brought them of the great Physician! See what Naaman did upon this little hint. 1. He would not send for the prophet to come to him, but such honour would he pay to one that had so much of a divine power with him as to be able to cure diseases that he would go to him himself, though he himself was sickly, unfit for society, the journey long, and the country an enemy's; princes, he thinks, must stoop to prophets when they need them. 2. He would not go incognito - in disguise, though his errand proclaimed his loathsome disease, but went in state, and with a great retinue, to do the more honour to the prophet. 3. He would not go empty-handed, but took with him gold, silver, and raiment, to present to his physician. Those that have wealth, and want health show which they reckon the more valuable blessing; what will they not give for ease, and strength, and soundness of body? 4. He would not go without a letter to the king of Israel from the king his master, who did himself earnestly desire his recovery. He knows not where in Samaria to find this wonder-working prophet, but takes it for granted the king knows where to find him; and, to engage the prophet to do his utmost for Naaman, he will go to him supported with the interest of two kings. If the king of Syria must entreat his help, he hopes the king of Israel, being his liege-lord, may command it. The gifts of the subject must all be (he thinks) for the service and honour of the prince, and therefore he desires the king that he would recover the leper (Kg2 5:6), taking it for granted that there was a greater intimacy between the king and the prophet than really there was.

IV. The alarm this gave to the king of Israel, Kg2 5:7. He apprehended there was in this letter, 1. A great affront upon God, and therefore he rent his clothes, according to the custom of the Jews when they heard or read that which they thought blasphemous; and what less could it be than to attribute to him a divine power? "Am I a God, to kill whom I will, and make alive whom I will? No, I pretend not to such an authority." Nebuchadnezzar did, as we find, Dan 5:19. "Am I a God, to kill with a word, and make alive with a word? No, I pretend not to such a power;" thus this great man, this bad man, is made to own that he is but a man. Why did he not, with this consideration, correct himself for his idolatry, and reason thus: - Shall I worship those as gods that can neither kill nor make alive, can do neither good nor evil? 2. A bad design upon himself. He appeals to those about him for this: "See how he seeketh a quarrel against me; he requires me to recover the leper, and if I do not, though I cannot, he will make that a pretence to wage war with me," which he suspects the rather because Naaman is his general. had he rightly understood the meaning of the letter, that when the king wrote to him to recover the leper he meant that he would take care he might be recovered, he would not have been in this fright. Note, We often create a great deal of uneasiness to ourselves by misinterpreting the words and actions of others that are well intended: it is charity to ourselves to think no evil. If he had bethought himself of Elisha, and his power, he would easily have understood the letter, and have known what he had to do; but he is put into this confusion by making himself a stranger to the prophet: the captive maid had him more in her thoughts than the king had.

V. The proffer which Elisha made of his services. He was willing to do any thing to make his prince easy, though he was neglected and his former good services were forgotten by him. Hearing on which occasion the king had rent his clothes, he sent to him to let him know that if his patient would come to him he should not lose his labour (Kg2 5:8): He shall know that there is a prophet in Israel (and it were sad with Israel if there were not), that there is a prophet in Israel who can do that which the king of Israel dares not attempt, which the prophets of Syria cannot pretend to. It was not for his own honour, but for the honour of God, that he coveted to make them all know that there was a prophet in Israel, though obscure and overlooked.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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