2 Kings 5:1-7
SUMMARY
Naaman’s transformation begins not in the River Jordan, but in his own home.
ANALYSIS
Analyses of this story often focus on NaamanSyrian military leader healed of leprosy by Elisha. More the Aramean as the main character. The text takes pains to emphasize the importance and influence of Naaman, repeatedly calling him an ’ish gadol and gibbor chayil (“influential man” and “powerful warrior”). Such a reading remains at the surface level and ignores what the text takes pains to highlight. The interplay between this ’ish gadol and those of lesser status around him draws out one of the major points of this story, one that revolves around listening and speaking.
The first two “minor” characters reveal this dynamic: an Israelite slave-girl and her Aramean mistress, Naaman’s wife. The slave-girl is called na‘arah (girl), and is specifically noted as one who was taken captive in battle (2 Kings 5:2). This na‘arah has a preferential role in this text in terms of speaking: she is the first person to speak in this story, and this is remarkable since typically in Kings, only the main characters speak. The fact that she receives dialogue at all is extraordinary. The exceptional nature of this attention and honor are easy to miss. The only people in the Hebrew Bible who are called na‘arah (girl) and who speak are the Genesis matriarch RebekahIsaac's wife, and mother of Jacob and Esau. More (Genesis 24), the great-grandmother of King DavidSecond king of Israel, David united the northern and southern kingdoms. More, RuthThe great-grandmother of David. More (Ruth 2), Queen EstherQueen in Persia who prevented an anti-Jewish pogrom. More (Esther 2), and this slave-girl. A matriarch, the great-grandmother of King David, a slave-girl, and a queen; these are the only na‘arah who explicitly use their voices in the Hebrew Bible. This text wants this slave-girl’s words, which seem innocuous in English, to shout at us.
This slave-girl, who is no longer in control of her life and liberty, exercises her voice. She refuses to be in bondage to silence. Her courage in speaking has an astonishing effect on those around her. Her mistress, Naaman’s wife, listens to her. She then amplifies the voice of her slave, bringing her words to her husband. Naaman also listens, bringing the words of the slave-girl to the king himself, who listens as well! Naaman’s transformation in humility starts not on Elisha’s doorstep, but on his own. Naaman’s healing begins not with the words of prophet or king, but rather with the voice of the young slave-girl in his home.
