Luke 4:27

4:27 Naaman, a Syrian: See 2 Kgs 5.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 4:27. Πολλοὶ λεπροὶ, many lepers) For instance those, concerning whom 2Ki 7:3, treats.—ἐπὶ) Ἐπὶ denotes an epoch: so high is the account in which a prophet is held in the eyes of God [that his name marks an epoch].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_4:27. See 2Ki_5:14.

ἐπί] at the time, Luk_3:2.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 4:27 . ὁ Σύρος . Naaman and the widow of Sarepta both Gentiles: these references savouring of universalism were welcome to Lk., but there is no reason to suspect that he put them into Christ’s mouth. Jesus might have so spoken ( vide Mat 8:11 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 27. None of them was cleansed] This verse is to be understood as the 26th; for Naaman, being a Syrian, was no leper in Israel.

The meaning of these verses is, God dispenses his benefits when, where, and to whom he pleases. No person can complain of his conduct in these respects, because no person deserves any good from his hand. God never punishes any but those who deserve it; but he blesses incessantly those who deserve it not. The reason is evident: justice depends on certain rules; but beneficence is free. Beneficence can bless both the good and the evil; justice can punish the latter only. Those who do not make this distinction must have a very confused notion of the conduct of Divine Providence among men.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(27) Eliseus the prophet.—The original gives, as was natural, the Greek form of Elisha, as before of Elijah.

Saving Naaman.—Better, but Naaman. as before.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. saving Naaman the Syrian] 2Ki_5:1-14. Thus both Elijah and Elisha had carried God’s mercies to Gentiles.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And many lepers were in Israel,.... The leprosy was a disease very common among the Jews; hence those laws concerning it in Lev 13:1 and it seems by this account, that it was very prevalent,

in the time of Eliseus the prophet; that is, the prophet Elisha; who, by the Septuagint, in

1Ki 19:16 and, in other places, is called "Elisaie": and none of them was cleansed; from their leprosy, by any direction of the prophet,

saving Naaman, the Syrian: or but Naaman, who was not an Israelite, but a Syrian: he was cleansed and cured of his leprosy, being ordered by Elisha to dip himself seven times in Jordan, which he did, and was healed, Kg2 5:14.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

27 And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.

Ver. 27. Naaman the Syrian] Nor he neither so long as he looked upon God’s Jordan with Syrian eyes.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Many lepers - For an account of the leprosy see the notes at Mat 8:1.

Time of Eliseus - Time of Elisha. The word “Eliseus” is the Greek way of writing the word Elisha, as Elias is of Elijah.

Saving Naaman the Syrian - The account of his cure is contained in 2 Kings 5.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

27. Many lepers—See notes on Mat_8:2.

Eliseus—Greek form for Elisha.

Naaman—See 2Ki_5:14.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

2 Kings v, 14.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

27. εἰ μὴ Ναιμὰν ὁ Σύρος. No leper was healed except Naaman. (2Ki 5:1-14. Thus both Elijah and Elisha had carried God’s mercies to Gentiles.) The use of the words is elliptic, like οὐδὲν σιτέονται εἰ μὴ ἰχθῦς, Hdt. Comp. Mat 12:4.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

27.] Stier remarks that these two examples have a close parallelism with those of the Syro-Phœnician woman (Mar 7:26) and the ruler’s son at Capernaum (Joh 4:46).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. ἐπὶ Ἐλισαίου. For this use of ἐπί with a proper name to give a date, “in the time of,” comp. 3:2; Act 11:28; I Mac. 13:42, 14:27; 2 Mac. 15:22. The spelling Ἐλισσαῖος is not well attested (WH. 2. App. P.159). For same of the “many lepers” comp. 2Ki 7:3, where we have four at the gate of Samaria. In N.T. Σύρος is the only form of the adj. that is found, Viz. here and perpaps Mar 7:26; but Σύρος, Σύριος and Συριακός occurs elsewhere (Hdt. ii. 104. 6; AeSch. Pers. 83; Theophr. C. P. ii. 17. 3).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Lepers. Wyc., renders meselis, the middle English word for a leper, and derived from misellus, a diminutive of the Latin miser, wretched.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.