Leviticus 13:10

Translation
King James Version
And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;
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KJV (with Strong's)
And the priest H3548 shall see H7200 him: and, behold, if the rising H7613 be white H3836 in the skin H5785, and it have turned H2015 the hair H8181 white H3836, and there be quick H4241 raw H2416 flesh H1320 in the rising H7613;
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Complete Jewish Bible
The cohen is to examine him, and if he sees that there is a white swelling in the skin which has turned the hair white and inflamed flesh in the swelling,
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Berean Standard Bible
The priest will examine him, and if there is a white swelling on the skin that has turned the hair white, and there is raw flesh in the swelling,
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American Standard Version
and the priest shall look; and, behold, if there be a white rising in the skin, and it have turned the hair white, and there be quick raw flesh in the rising,
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World English Bible Messianic
and the priest shall examine him. Behold, if there is a white rising in the skin, and it has turned the hair white, and there is raw flesh in the rising,
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Geneva Bible (1599)
And the Priest shall see him: and if the swelling be white in ye skin, and haue made ye heare white, and there be rawe flesh in the swelling,
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Young's Literal Translation
and the priest hath seen, and lo, a white rising in the skin, and it hath turned the hair white, and a quickening of raw flesh is in the rising, --
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See also
2 Kings 5:272 Chronicles 26:192 Chronicles 26:20Leviticus 13:14Leviticus 13:15Leviticus 13:3Leviticus 13:4
In the KJVVerse 3,063 of 31,102

Study This Verse

SUMMARY

Leviticus 13:10 serves as a pivotal diagnostic criterion within the Mosaic Law concerning tzara'at, a severe skin affliction with profound ritual and communal implications. This verse precisely delineates three definitive symptoms—a white swelling on the skin, the turning of hair within the lesion to white, and critically, the presence of "quick raw flesh" within the rising. When the priest observes this specific combination, it immediately confirms the individual's state of ritual uncleanness, necessitating their immediate exclusion from the holy Israelite camp to preserve communal purity.

CONTEXT

  • Literary Context: Leviticus 13 meticulously details the laws concerning tzara'at, a term commonly but often inaccurately translated as "leprosy." The chapter, commencing with the initial instructions in Leviticus 13:1, provides a comprehensive guide for identifying various manifestations of this affliction, whether on human skin, scalp, or beard, and remarkably, even on garments and houses. This breadth underscores that tzara'at was not a single medical disease but a category of defiling conditions. The priest's prescribed role throughout this chapter is not that of a healer, but a divinely appointed diagnostician and arbiter of ritual status. His judgments were crucial for maintaining the sanctity and purity of the Israelite community, which was consecrated by God's presence in the Tabernacle. The chapter outlines a progression from initial observation to isolation, re-examination, and potential purification. Verse 10 represents a definitive, immediate diagnosis of uncleanness, bypassing the need for a seven-day isolation period because the symptoms were unequivocally severe.

  • Historical & Cultural Context: In ancient Israel, tzara'at transcended a mere physical ailment, carrying immense social, ritual, and spiritual weight. Unlike modern medical concerns focused on public health, the primary objective of these laws was the preservation of ritual purity within the camp, which was considered holy due to the indwelling presence of Yahweh's Tabernacle. An individual afflicted with tzara'at was declared ritually unclean and was compelled to live outside the community, often in isolation, to prevent the defilement of the sacred space. The priest, acting as the mediator of the covenant and the guardian of cultic purity, held the exclusive authority to pronounce someone clean or unclean. This intricate system vividly illustrated the Israelite understanding of sin as a defiling agent that separated individuals from God and His people, mirroring the physical separation imposed by tzara'at. These meticulous laws, pervasive throughout Leviticus, underscored God's unwavering demand for holiness, order, and separation among His covenant people.

  • Key Themes: Leviticus 13:10 powerfully contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute demand for a consecrated people in His presence. The severity of tzara'at and the meticulous diagnostic process highlight that even physical conditions could render one ritually impure, necessitating separation from the holy community. This, in turn, underscores the theme of Separation and Consecration, where the clean must be distinguished from the unclean to maintain the integrity of the covenant relationship. The priest's role exemplifies Divine Authority and Mediation, as he acts as God's designated agent for discerning and declaring ritual status, not based on personal opinion but on divine statutes. Furthermore, tzara'at serves as a potent Symbolism of Sin, illustrating how sin, like this insidious disease, defiles, spreads, and separates individuals from God's holy presence and the fellowship of His people, as seen in the consequences of sin described in Isaiah 59:2. The meticulousness of the law itself reflects the theme of Order and Precision in God's divine governance.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • rising (Hebrew, sᵉʼêth', H7613): This term denotes an elevation, swelling, or scab on the skin. It signifies a visible, palpable abnormality that distinguishes tzara'at from superficial blemishes or mere discoloration. The presence of such an elevated lesion was the initial physical manifestation that warranted the priest's careful examination, indicating a deeper, more serious condition than a simple rash.
  • white (Hebrew, lâbân', H3836): This adjective describes the specific color of the "rising" and the hair within it. The distinct whiteness was a critical diagnostic marker, indicating a profound change in the skin's pigmentation and hair's color due to the affliction. This specific hue helped differentiate tzara'at from other skin conditions that might present with different discolorations, pointing to the unique nature of this defiling disease.
  • quick (Hebrew, michyâh', H4241): Derived from the root "to live," this word specifically refers to "live flesh" or "the quick." In the context of tzara'at, it indicates the presence of healthy, raw, living tissue exposed within the diseased lesion. This was not a sign of healing but rather a definitive indicator of an active, festering, and deeply penetrating disease. Its appearance confirmed that the affliction had progressed beyond a superficial stage, actively consuming the skin and exposing the underlying viable tissue, thus signaling an immediate and undeniable state of uncleanness.

Verse Breakdown

  • "And the priest shall see [him]:" This opening clause firmly establishes the indispensable role of the priest as the divinely appointed authority for diagnosing tzara'at. His function was not merely observational but judicial; his verdict, based on meticulous examination, carried the full weight of the Law, determining an individual's ritual status and their standing within the Israelite community.
  • "and, behold, [if] the rising [be] white in the skin," This specifies the primary visual characteristic of the lesion. The "rising" (swelling) must exhibit a distinct whiteness within the skin. This significant discoloration was a key indicator pointing towards the specific nature of tzara'at, helping to differentiate it from other less severe or non-defiling dermatological conditions.
  • "and it have turned the hair white," This symptom indicates the depth and severity of the affliction. If the disease had penetrated deeply enough to affect the hair follicles within the lesion, causing the hair to turn white, it signaled a more advanced and serious stage. This confirmed the presence of tzara'at as a deeply rooted condition rather than a superficial rash, demonstrating its destructive power.
  • "and [there be] quick raw flesh in the rising;" This is the definitive and most conclusive diagnostic sign. The presence of "quick raw flesh"—exposed, raw, living tissue within the lesion—was an unmistakable indicator of active, advanced, and festering tzara'at. This symptom immediately led to a declaration of uncleanness without the need for further isolation or re-examination, as it confirmed the disease was not superficial or in a state of healing, but rather a deeply entrenched and defiling condition.

Literary Devices

Leviticus 13:10, like the broader Mosaic Law, is characterized by Precision and Legal Language. The meticulous detail in describing the symptoms reflects the rigorous and unambiguous nature of the covenant stipulations, leaving no room for subjective interpretation in matters of ritual purity. The use of specific, observable criteria ensures consistency and impartiality in priestly judgment. Furthermore, the passage employs profound Symbolism, where the physical manifestation of tzara'at serves as a powerful metaphor for the defiling nature of sin. Just as the disease visibly corrupts the body and necessitates separation from the community, so too does sin corrupt the soul and separate individuals from God's holy presence. The contrast between the "white" appearance (often associated with purity) and the underlying "quick raw flesh" (a sign of active decay and disease) can be seen as a form of Irony, highlighting the deceptive and insidious nature of the affliction, both physically and spiritually, where what appears superficially "white" is deeply corrupted.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:10 profoundly underscores God's absolute demand for holiness and purity within His covenant community. The meticulousness of these laws reveals that God's holy presence among His people necessitated an environment free from defilement, both ritual and moral. Tzara'at, while a physical ailment, carried deep spiritual symbolism, serving as a vivid object lesson for the defiling and separating power of sin. The priest's role was not to heal the disease, but to discern its presence and declare the resulting state of uncleanness, thereby separating the defiled from the holy camp. This act of separation highlighted humanity's inherent inability to cleanse itself and pointed to the ultimate need for divine intervention for true restoration and cleansing. The very nature of the disease, exposing "quick raw flesh," speaks to the deep-seated, systemic nature of defilement that human efforts cannot remedy.

REFLECTION AND APPLICATION

The ancient laws concerning tzara'at in Leviticus 13:10, though seemingly distant from modern life, offer profound insights for contemporary spiritual reflection. They serve as a stark reminder of the pervasive and defiling nature of sin, which, much like tzara'at, can penetrate deeply into our being, affect our spiritual vitality, and ultimately separate us from the holy presence of God and the fellowship of His people. Just as the priest meticulously examined the physical body for definitive signs of disease, we are called to engage in honest and thorough self-examination, allowing the piercing light of God's Word to expose any hidden or festering areas of spiritual sickness within our souls. This verse also highlights the importance of discerning spiritual health within the community of faith, recognizing that unchecked sin can spread and defile the collective body. It compels us to acknowledge our inherent uncleanness before a holy God and to seek His divine cleansing, recognizing that true purification comes not from human effort, self-diagnosis, or external rituals, but solely from His sovereign grace and redemptive power.

Questions for Reflection

  • How does the meticulousness and severity of these laws highlight God's unchanging character and His absolute demand for holiness in His people?
  • In what specific ways does unconfessed or unaddressed sin act like a spiritual "tzara'at" in our lives, causing separation from God and hindering our relationships with others?
  • Considering the priest's role, what is our responsibility in discerning spiritual health, both individually through self-examination and communally within the church, and how do we seek true cleansing and restoration that only God can provide?

FAQ

Was tzara'at in the Bible the same as modern leprosy (Hansen's Disease)?

Answer: No, biblical tzara'at was a much broader category of skin afflictions than modern Hansen's Disease. While Hansen's Disease might have been one form of tzara'at, the biblical term encompassed a variety of skin conditions, including rashes, boils, and even mildew or mold on clothing and houses (as seen in Leviticus 14:34). The primary concern in Leviticus was ritual purity and the maintenance of a holy community, not a medical diagnosis in the modern sense. The symptoms described in Leviticus 13, such as a white swelling, white hair, and "quick raw flesh," could apply to various dermatological conditions, not exclusively Hansen's Disease. The focus was on the defiling nature and its impact on the community's holiness.

Why was the priest, not a doctor, responsible for diagnosis?

Answer: The priest's role in diagnosing tzara'at was primarily ritual and theological, not medical. His function was to determine an individual's ritual status (clean or unclean) and their fitness for participation in the community and worship, rather than to provide medical treatment or a cure. This underscored the spiritual dimension of tzara'at as a defilement that separated a person from God's holy presence. The priest acted as God's representative, declaring the divine judgment of uncleanness, which necessitated separation until God, through His grace, brought about healing and the subsequent ritual purification process. This highlights that the issue was not merely physical illness but ritual impurity that affected one's standing before a holy God.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:10, with its stark portrayal of tzara'at and the priest's declaration of uncleanness, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Testament priest, bound by the limitations of the Law, could only diagnose and declare separation; he possessed no inherent power to heal the physical affliction or truly cleanse the defiled. This inherent powerlessness pointed forward to humanity's desperate need for a greater High Priest. Jesus, however, is that High Priest, who not only discerns the spiritual "leprosy" of sin that afflicts humanity but possesses the divine authority and power to cleanse it completely. When a man full of tzara'at came to Jesus, begging for cleansing, Jesus did what no Old Testament priest could: He compassionately touched him and declared, "I am willing; be cleansed" (Matthew 8:1-4; Mark 1:40-42). His touch, rather than making Him unclean, transferred His purity and healing power, demonstrating His absolute sovereignty over sin and disease. Through His perfect, atoning sacrifice on the cross, Jesus became the spotless Lamb of God who truly takes away the sin of the world (John 1:29), bearing our spiritual "wounds" so that "by His stripes we are healed" (Isaiah 53:5). He is the one who truly makes us clean, restoring us to intimate communion with God and His holy community, serving eternally as our compassionate and powerful High Priest who fully sympathizes with our weaknesses and intercedes on our behalf (Hebrews 4:14-16).

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Commentary on Leviticus 13 verses 1–17

I. Concerning the plague of leprosy we may observe in general, 1. That it was rather an uncleanness than a disease; or, at least, so the law considered it, and therefore employed not the physicians but the priests about it. Christ is said to cleanse lepers, not to cure them. We do not read of any that died of the leprosy, but it rather buried them alive, by rendering them unfit for conversation with any but such as were infected like themselves. Yet there is a tradition that Pharaoh, who sought to kill Moses, was the first that ever was struck with this disease, and that he died of it. It is said to have begun first in Egypt, whence it spread into Syria. It was very well known to Moses, when he put his own hand into his bosom and took it out leprous. 2. That it was a plague inflicted immediately by the hand of God, and came not from natural causes, as other diseases; and therefore must be managed according to a divine law. Miriam's leprosy, and Gehazi's, and king Uzziah's, were all the punishments of particular sins: and, if generally it was so, no marvel there was so much care taken to distinguish it from a common distemper, that none might be looked upon as lying under this extraordinary token of divine displeasure but those that really were so. 3. That it is a plague not now known in the world; what is commonly called the leprosy is of a quite different nature. This seems to have been reserved as a particular scourge for the sinners of those times and places. The Jews retained the idolatrous customs they had learnt in Egypt, and therefore God justly caused this with some others of the diseases of Egypt to follow them. Yet we read of Naaman the Syrian, who was a leper, Kg2 5:1. 4. That there were other breakings-out in the body which did very much resemble the leprosy, but were not it, which might make a man sore and loathsome and yet not ceremonially unclean. Justly are our bodies called vile bodies, which have in them the seeds of so many diseases, by which the lives of so many are made bitter to them. 5. That the judgment of it was referred to the priests. Lepers were looked upon as stigmatized by the justice of God, and therefore it was left to his servants the priests, who might be presumed to know his mark best, to pronounce who were lepers and who were not. All the Jews say, "Any priest, though disabled by a blemish to attend the sanctuary, might be a judge of the leprosy, provided the blemish were not in his eye. And he might" (they say) "take a common person to assist him in the search, but the priest only must pronounce the judgment." 6. That it was a figure of the moral pollution of men's minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse us; for herein the power of his grace infinitely transcends that of the legal priesthood, that the priest could only convict the leper (for by the law is the knowledge of sin), but Christ can cure the leper, he can take away sin. Lord, if thou wilt, thou canst make me clean, which was more than the priests could do, Mat 8:2. Some think that the leprosy signified, not so much sin in general as a state of sin, by which men are separated from God (their spot not being the spot of God's children), and scandalous sin, for which men are to be shut out from the communion of the faithful. It is a work of great importance, but of great difficulty, to judge of our spiritual state: we have all cause to suspect ourselves, being conscious to ourselves of sores and spots, but whether clean or unclean is the question. A man might have a scab (Lev 13:6) and yet be clean: the best have their infirmities; but, as there were certain marks by which to know that it was a leprosy, so there are characters of such as are in the gall of bitterness, and the work of ministers is to declare the judgment of leprosy and to assist those that suspect themselves in the trial of their spiritual state, remitting or retaining sin. And hence the keys of the kingdom of heaven are said to be given to them, because they are to separate between the precious and the vile, and to judge who are fit as clean to partake of the holy things and who as unclean must be debarred from them.

II. Several rules are here laid down by which the judgment of the priest must be governed. 1. If the sore was but skin-deep, it was to be hoped it was not the leprosy, Lev 13:4. But, if it was deeper than the skin, the man must be pronounced unclean, Lev 13:3. The infirmities that consist with grace do not sink deep into the soul, but the mind still serves the law of God, and the inward man delights in it, Rom 7:22, Rom 7:25. But if the matter be really worse than it shows, and the inwards be infected, the case is dangerous. 2. If the sore be at a stay, and do not spread, it is no leprosy, Lev 13:4, Lev 13:5. But if it spread much abroad, and continue to do so after several inspections, the case is bad, Lev 13:7, Lev 13:8. If men do not grow worse, but a stop be put to the course of their sins and their corruptions be checked, it is to be hoped they will grow better; but if sin get ground, and they become worse every day, they are going downhill. 3. If there was proud raw flesh in the rising, the priest needed not to wait any longer, it was certainly a leprosy, Lev 13:10, Lev 13:11. Nor is there any surer indication of the badness of a man's spiritual state than the heart's rising in self-conceit, confidence in the flesh, and resistance of the reproofs of the word and strivings of the Spirit. 4. If the eruption, whatever it was, covered all the skin from head to foot, it was no leprosy (Lev 13:12, Lev 13:13); for it was an evidence that the vitals were sound and strong, and nature hereby helped itself, throwing out what was burdensome and pernicious. There is hope in the small-pox when they come out well: so if men freely confess their sins, and hide them not, there is no danger comparable to theirs that cover their sins. Some gather this from it, that there is more hope of the profane than of hypocrites. The publicans and harlots went into the kingdom of heaven before scribes and Pharisees. In one respect, the sudden breakings-out of passion, though bad enough, are not so dangerous as malice concealed. Others gather this, that, if we judge ourselves, we shall not be judged; if we see and own that there is no health in us, no soundness in our flesh, by reason of sin, we shall find grace in the eyes of the Lord. 5. The priest must take time in making his judgment, and not give it rashly. If the matter looked suspicious, he must shut up the patient seven days, and then seven days more, that his judgment might be according to truth. This teaches all, both ministers and people, not to be hasty in their censures, nor to judge any thing before the time. If some men's sins go before unto judgment, the sins of others follow after, and so men's good works; therefore let nothing be done suddenly, Ti1 5:22, Ti1 5:24, Ti1 5:25. 6. If the person suspected was found to be clean, yet he must wash his clothes (Lev 13:6), because he had been under the suspicion, and there had been in him that which gave ground for the suspicion. Even the prisoner that is acquitted must go down on his knees. We have need to be washed in the blood of Christ from our spots, though they be not leprosy-spots; for who can say, I am pure from sin? though there are those who through grace are innocent from the great transgression.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. 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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