NAAMAN nā’ ə mən (נַעֲמָ֖ן; LXX see below; meaning pleasantness.) 1. A grandson of Benjamin through Bela who entered Egypt with Jacob (Gen 46:21; LXX Νοεμαν; Num 26:40 [LXX Num 26:44] and 1 Chron 8:4, 7, LXX Νοομα), and the eponymous ancestor of the Naamites (Num 26:40).

2. The commander of the army of the king of Aram used by Yahweh to discipline the wayward N Kingdom. He was cured of leprosy by Elisha (2 Kings 5). The story illustrates the spiritual attitude desired by Yahweh of those He uses to correct His theocratic people.

Naaman is attested both as a proper name in the administrative texts from Ras Shamra and as an epithet of royal personages, namely, Krt, and ’Aqht, and of Adonis (J. Gray, I and II Kings [1970], 504). In 2 Kings 5 it is a proper name (LXX Ναιμαν, LXX Lucian Νεεμαν).

Prior to Naaman’s conversion the king of the Aramaeans, prob. Ben-hadad II (Jos., Antiq. XVIII. xv. 5), credited Naaman’s victories to his military genius (v. 1). The phrase “in high favor” reads literally “he was lifted up of face” referring to the gesture of the king stretching forth his scepter and touching the face of the suppliant bowed to the ground before him, and raising the face up (e.g. Esther 8:3f.). When the king referred to him as “my servant” (v. 6) he meant that he was a high officer, possibly, though not necessarily, bound to him in feudal service. In any case, Naaman was a “mighty man of valor” (v. 1); i.e. “a man of property able for war.” Moreover, in spite of the little maid’s assertion that the prophet in Samaria could cure the leprosy (v. 4), the king took no regard of the prophet, but in accord with the ancient conception of the king as the channel of divine blessing, he made the request directly to the king of Israel who also ignored the prophet.

Also unaware that Yahweh was using him (v. 1) Naaman was a proud man as these observations show: (1) he came to Elisha’s house with all the pomp of his status (v. 9); (2) “to me” (v. 11) is in an emphatic position, meaning “to a person like me”; (3) “surely,” a tr. of the Heb. infinitive absolute “come out,” also emphasizes the fact that Naaman regarded it the duty of Elisha, whom he regarded as his social inferior to come out to him; and (4) his refusal to carry out a plan not according to his formulation (vv. 11, 12).

Yahweh used several agents to bring about Naaman’s conversion from a proud, self-sufficient man to a believing (v. 15), humble (v. 18) (cf. “your servant”), and reverent man (v. 18), the qualities Yahweh desires of all men, including those He employs to discipline His people. First, Yahweh afflicted him with leprosy. Leprosy here is not the same as the modern Hansen’s disease (cf. R. G. Cochrane, M.D., “Biblical Leprosy,” The Star [Carville, Louisiana, n.d.]). In any case, it was not of that kind which debarred him from society. J. Gray concluded, “the disease of Naaman must have been what Herodotus calls leukē as distinct from leprē.” Only God could cure this disease (v. 7). Second, Yahweh used believing servants of a much inferior social position (the captured Israelite girl [v. 2] and Naaman’s own servant [v. 13]). Finally, He used the man of God who recognized his authoritative position under God (v. 10), the need for child-like faith in the Word of God (vv. 11-14), and that God’s salvation is a free gift (vv. 15, 16).

Naaman’s cure was alluded to by the Lord Jesus as an example of God’s gracious concern for the non-Israelite (Luke 4:27).

Bibliography J. Gray, I and II Kings (1970), 452-458.