Leviticus 13:13

KJV

Then the priest shall consider: and, behold, [if] the leprosy have covered all his flesh, he shall pronounce [him] clean [that hath] the plague: it is all turned white: he [is] clean.

KJV (with Strong's)

Then the priest {H3548} shall consider {H7200}: and, behold, if the leprosy {H6883} have covered {H3680} all his flesh {H1320}, he shall pronounce him clean {H2891} that hath the plague {H5061}: it is all turned {H2015} white {H3836}: he is clean {H2889}.

Complete Jewish Bible

then the cohen is to examine him, and if he sees that the tzara'at has covered his entire body, he is to pronounce the person with the sores clean -it has all turned white, and he is clean.

Berean Standard Bible

the priest shall examine him, and if the disease has covered his entire body, he is to pronounce the infected person clean. Since it has all turned white, he is clean.

American Standard Version

then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean.

Commentary

### SUMMARY
Leviticus 13:13 presents a remarkable and seemingly counter-intuitive regulation within the extensive purity laws concerning *tzara'at*, a condition often translated as "leprosy." This verse dictates that if a person's entire body is covered by the affliction, having turned uniformly white, the priest is to declare them ritually clean. This declaration stands in stark contrast to cases where the affliction is actively spreading, highlighting that the impurity was tied to the dynamic, active nature of the disease rather than its mere presence or severity.

### CONTEXT
* **Literary Context:** Leviticus chapters 13 and 14 form a distinct legal unit meticulously detailing the diagnosis, handling, and purification rites associated with *tzara'at*. Chapter 13 focuses on the identification of *tzara'at* on human skin and garments, outlining various manifestations and the priest's role in examining and pronouncing individuals clean or unclean. The preceding verses (Leviticus 13:1-12) describe scenarios where a person with a patch of *tzara'at* is deemed unclean, particularly if the patch is spreading or has raw flesh within it. Leviticus 13:13 serves as a pivotal exception, where the *fullness* of the affliction paradoxically leads to a declaration of purity. Following this, Leviticus 13:14-17 addresses a relapse into impurity if raw flesh reappears, while the remainder of the chapter covers *tzara'at* in boils, burns, and bald spots. Chapter 14 then provides the elaborate and costly purification rituals for those declared clean from *tzara'at*, emphasizing the gravity of the condition and the meticulousness required for restoration to the community.
* **Historical & Cultural Context:** In ancient Israel, *tzara'at* was not solely a medical condition but primarily a matter of ritual purity and impurity. Unlike modern medical diagnoses, the biblical understanding of *tzara'at* encompassed a range of skin ailments, and even mold or mildew on houses and garments (as seen in [Leviticus 14:33-53](/leviticus/14-33 "Leviticus 14:33-53 - Laws for Cleansing a House with Leprosy")). The priest's role was not that of a physician, but a divine adjudicator, distinguishing between the "clean" (*tahor*) and "unclean" (*tameh*) according to God's covenant laws. An "unclean" person was temporarily separated from the community and the tabernacle/temple worship, as detailed in [Numbers 5:2-3](/numbers/5-2 "Numbers 5:2-3 - Command to Put Unclean Persons Outside the Camp"), to maintain the holiness of the camp where God's presence dwelt. This system underscored the Israelites' unique covenant relationship with Yahweh and their call to holiness, as commanded in [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy"). The seemingly paradoxical ruling in Leviticus 13:13 suggests that the impurity was tied to the *active, spreading nature* of the disease, which represented an uncontrolled, chaotic element. If the disease had run its full course and covered the entire body, turning it uniformly white, it was no longer considered an active, spreading plague, but a stabilized, perhaps even dormant, condition, thus no longer a source of ritual contamination.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Leprosy (Hebrew, _tzara'at'_):** This term, often translated as "leprosy," is far broader than modern Hansen's disease. It refers to a variety of severe, often chronic, skin conditions that rendered a person ritually impure and required priestly examination. It could also apply to mildew in clothing or houses. The primary concern was not contagion in a modern medical sense, but the ritual defilement that prevented participation in the community and worship.
* **Clean (Hebrew, _tahor'_):** This signifies a state of ritual purity, meaning a person is fit to participate in the sacred life of the community, including worship and social interaction. It is a ceremonial classification, not a moral judgment, indicating fitness for divine presence.
* **Plague (Hebrew, _nega'_):** This term broadly refers to a "stroke," "blow," or "affliction." In the context of Leviticus 13, it specifically denotes the manifestation of *tzara'at* on the skin, a mark or lesion that the priest must examine to determine ritual status.

#### Verse Breakdown
* **"Then the priest shall consider:"** This emphasizes the priest's crucial role as the divinely appointed adjudicator. His examination was not a medical diagnosis but a ritual assessment, determining the person's status before God and the community. The priest acted as God's representative in declaring ritual purity or impurity.
* **"and, behold, [if] the leprosy have covered all his flesh,"** This specifies the critical condition for the paradoxical ruling: the *tzara'at* must have spread completely over the entire body. The phrase "all his flesh" indicates a pervasive, uniform covering, leaving no unaffected skin.
* **"he shall pronounce [him] clean [that hath] the plague:"** This is the surprising declaration. Despite the severe and widespread nature of the affliction, the priest is commanded to declare the individual ritually pure. This highlights that the impurity was not about the *presence* of the disease, but its *active, spreading* nature. Once it had covered the entire body, it was no longer "spreading" in the sense that caused ritual defilement.
* **"it is all turned white: he [is] clean."** The uniform white appearance signifies that the condition has run its course, stabilized, and is no longer an active, spreading threat of ritual contamination. The repetition of "he is clean" reinforces the definitive nature of the priestly pronouncement.

#### Literary Devices
Leviticus 13:13 prominently features **Paradox**. The most striking aspect of this verse is the counter-intuitive ruling that a person completely covered by *tzara'at* is declared clean, while those with smaller, active, or spreading patches are considered unclean. This paradox underscores that the laws of *tzara'at* were primarily ritual, not medical. The impurity was linked to the *active, uncontrolled spread* of the condition, which perhaps symbolized chaos or a state of being "out of order" in the holy community. Once the condition had fully manifested and stabilized, covering the entire body uniformly, it was no longer an active threat of ritual defilement. There is also an element of **Symbolism** here; the complete covering and turning white could symbolize a state of completion or a "burnt out" phase of the condition, where the active, destructive process has ceased, allowing for a declaration of ritual purity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly paradoxical law reveals profound theological truths about God's nature and His covenant with Israel. It demonstrates that God's ways are not always intuitive to human understanding, and His purity laws were designed for specific ritual and communal purposes, not merely for medical hygiene. The emphasis on the *active* nature of the impurity, rather than the mere presence of the condition, suggests that God's concern was with the uncontrolled spread of defilement within the holy community. When the disease had run its full course and stabilized, it was no longer an active source of ritual contamination. This principle can be seen as a shadow of God's desire for complete confession and surrender, where full exposure of a condition, rather than partial concealment, can lead to a state of cleansing or acceptance.

* [Leviticus 14:2](/leviticus/14-2 "Leviticus 14:2 - The Law of the Leper's Cleansing") - This verse introduces the elaborate purification rites for a person *declared clean* from *tzara'at*, emphasizing the meticulous process required for full restoration to the community.
* [Numbers 12:10-15](/numbers/12-10 "Numbers 12:10-15 - Miriam's Leprosy and Cleansing") - The account of Miriam's *tzara'at* illustrates the immediate consequence of the condition (being shut out of the camp) and the need for a period of isolation before re-entry, even when miraculously healed.
* [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy") - This foundational command underscores the overarching purpose of all purity laws: to maintain the holiness of God's people, reflecting His own holy character.

### REFLECTION AND APPLICATION
Leviticus 13:13, though dealing with ancient ritual purity laws, offers profound spiritual lessons for believers today. The paradox of being declared clean when fully covered can serve as a powerful metaphor for the human condition before God. Often, it is the complete and undeniable recognition of our utter brokenness, our pervasive sinfulness, that paradoxically becomes the pathway to true spiritual cleansing and restoration. When we attempt to hide or minimize our sin, it remains an active, "spreading" source of spiritual impurity. However, when we fully acknowledge the extent of our spiritual "leprosy"—our complete inability to make ourselves righteous—we are then truly ready for God's radical grace. This verse reminds us that God's logic often transcends human reasoning, and His ways are designed for our ultimate good and His glory. It challenges us to surrender our self-sufficiency and embrace the counter-intuitive truth that in our weakness, His strength is made perfect.

#### Questions for Reflection
* **How does the paradox of Leviticus 13:13 challenge your understanding of purity and sin?**
* **In what areas of your life might you be trying to hide or minimize "patches" of spiritual impurity, rather than fully exposing them to God?**
* **What does this verse teach us about God's meticulous care for His people, even in seemingly strange or difficult regulations?**
* **How does the concept of "full coverage" leading to cleansing relate to the Christian understanding of confession and grace?**

### FAQ

**What exactly was *tzara'at* in the biblical context?**

Answer: *Tzara'at* (צָרַעַת) was a broad Hebrew term referring to various severe skin conditions, as well as mold or mildew on clothing and houses. It was not equivalent to modern Hansen's disease (leprosy) but encompassed a range of afflictions that rendered a person ritually impure. The primary concern was not medical contagion in the modern sense, but the ritual defilement that prevented the affected individual from participating in the sacred life of the Israelite community and worship. The priest's role was to determine ritual status, not to provide a medical diagnosis or cure.

**Why would someone with *tzara'at* covering their entire body be declared clean?**

Answer: This seemingly paradoxical ruling highlights that the impurity associated with *tzara'at* was tied to the *active, spreading nature* of the condition, not merely its presence or severity. If the affliction had spread over the entire body and turned uniformly white, it was no longer considered an active, uncontrolled, or "spreading" plague. It signified a stabilized state, perhaps even a form of natural remission, indicating it was no longer a source of ritual contamination. The uniform white appearance suggested that the condition had run its course, and thus the individual could be declared ritually clean and restored to the community, albeit after specific purification rites outlined in [Leviticus 14](/leviticus/14 "Leviticus 14 - Laws for Cleansing from Leprosy").

**Were the laws concerning *tzara'at* primarily medical or ritual?**

Answer: The laws concerning *tzara'at* were primarily ritual, not medical. While they certainly had implications for public health by isolating affected individuals, their main purpose was to maintain the ritual purity and holiness of the Israelite camp and its people. The priest's role was to act as a divine adjudicator, determining who was ritually clean (*tahor*) and thus permitted to participate fully in communal life and worship, and who was unclean (*tameh*) and required temporary separation. This distinction is crucial for understanding the biblical text, as it emphasizes God's concern for the spiritual and communal well-being of His covenant people, as seen in [Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinguish Between Holy and Unholy").

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:13, with its paradoxical declaration of cleanliness for the fully afflicted, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The Old Testament laws concerning *tzara'at* served as a powerful illustration of sin's defiling power and humanity's inability to cleanse itself. Just as *tzara'at* separated individuals from the community and God's presence, so too does sin separate us from God. Jesus, however, did not shy away from those deemed unclean; He actively sought them out. He famously touched and healed lepers (as recorded in [Matthew 8:1-4](/matthew/8-1 "Matthew 8:1-4 - Jesus Heals a Leper") and [Mark 1:40-45](/mark/1-40 "Mark 1:40-45 - Jesus Cleanses a Leper")), demonstrating His divine authority over disease and, more profoundly, over sin. The paradox of Leviticus 13:13—that complete exposure leads to cleansing—foreshadows the gospel truth that when we fully acknowledge the pervasive nature of our sin, confessing our utter brokenness and reliance on God's grace, Christ is able to make us truly clean. He became "sin for us, who knew no sin, so that in him we might become the righteousness of God" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Unlike the Old Testament priest who could only declare a person clean, Jesus possesses the power to actually *make* us clean, purifying us from all unrighteousness through His shed blood ([1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Cleansing")). He is the ultimate High Priest who, through His perfect sacrifice, has provided a final and complete cleansing for all who come to Him, transforming our spiritual "leprosy" into the radiant righteousness of God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

John 9:41

Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

Isaiah 64:6

¶ But we are all as an unclean [thing], and all our righteousnesses [are] as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.