Strong’s Greek 1669 (helkoō) pictures a person whose skin is ulcerated, covered with open sores. Though the verb appears only once in the Greek New Testament, its single use in Luke 16:20 forms a vivid link to a rich biblical stream that associates physical corruption with social marginalization, moral symbolism, and the promise of divine reversal.

Single New Testament Usage: Luke 16:20

“And a beggar named Lazarus, covered with sores, was laid at his gate.” (Luke 16:20)

The participle εἱλκωμένος underlines Lazarus’s miserable state: he is not merely poor; he bears disfiguring, foul-smelling ulcers. In the parable, this physical condition intensifies the contrast between Lazarus and the unnamed rich man who enjoys “sumptuous feasts every day” (Luke 16:19). The verb chosen by the Spirit conveys more than sickness; it signals utter helplessness and isolation.

Exegetical and Theological Significance

1. Total destitution. Lazarus cannot even fend for himself; he must be “laid” at the gate. The ulcerated skin indicates chronic disease, likely rendering him ceremonially unclean (compare Leviticus 13).
2. Reversal motif. The sores reinforce the dramatic inversion that follows after death: the sufferer is carried to “Abraham’s side,” while the healthy rich man is tormented (Luke 16:22–23). The parable displays the covenant faithfulness of God, who “raises the poor from the dust” (1 Samuel 2:8).
3. Prophetic echo. Isaiah indicts Judah, “From the sole of your foot to the top of your head there is no soundness—only wounds and welts and festering sores” (Isaiah 1:6). Lazarus personifies such national brokenness, preparing hearers for the Messiah who “took on our infirmities” (Matthew 8:17).

Affliction and Uncleanness in Scripture

The Greek noun helkos, cognate with helkoō, appears in the Septuagint and Revelation to describe boils and plagues (Exodus 9:9; Job 2:7; Revelation 16:2, 11). These passages consistently present sores as:
• Visible evidence of divine judgment or satanic attack.
• A catalyst for social exclusion (Job sits outside the city; lepers dwell “outside the camp,” Leviticus 13:46).
• A reminder that humanity’s deepest need is spiritual cleansing.

By choosing helkoō in Luke 16:20, the Lord places Lazarus within this larger redemptive narrative.

Historical and Cultural Background

In first-century Judea, beggars often stationed themselves near the gates of wealthy homes or city entrances, hoping for alms from worshipers conscious of Deuteronomy 15:11. Ulcerative skin diseases were feared for contagion, smell, and ritual impurity; sufferers depended on others even for basic mobility. Dogs licking Lazarus’s sores (Luke 16:21) may reflect street scavengers rather than pets, underscoring abandonment. Such imagery would evoke visceral sympathy—and a sobering warning—for Jesus’ listeners steeped in Torah compassion laws.

Ministry Applications

1. Compassion without favoritism. The parable confronts believers with the duty to see Christ in the afflicted (Matthew 25:40). Modern disciples must resist sanitized charity that avoids uncomfortable disorders.
2. Gospel priority to the least. Jesus’ Kingdom welcomes those regarded as unclean; ministries that reach the homeless, diseased, and marginalized align with this priority.
3. Eschatological perspective. Physical wholeness is not the ultimate measure of blessing; eternal fellowship with God is. The church comforts sufferers with present mercy and future hope (Revelation 21:4).

Related Scriptures for Study

Exodus 9:9; Leviticus 13:1–46; Deuteronomy 15:11; Job 2:7; Isaiah 1:5-6; Matthew 8:1-4; Luke 14:13-14; Revelation 16:2, 11; Revelation 21:4