Leviticus 13:16

Translation
King James Version
Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest;
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KJV (with Strong's)
Or if the raw H2416 flesh H1320 turn again H7725, and be changed H2015 unto white H3836, he shall come H935 unto the priest H3548;
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Complete Jewish Bible
However, if the inflamed flesh again turns white, he is to come to the cohen.
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Berean Standard Bible
But if the raw flesh changes and turns white, he must go to the priest.
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American Standard Version
Or if the raw flesh turn again, and be changed unto white, then he shall come unto the priest;
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World English Bible Messianic
Or if the raw flesh turns again, and is changed to white, then he shall come to the priest;
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Geneva Bible (1599)
Or if the rawe flesh change and be turned into white, then he shall come to the Priest,
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Young's Literal Translation
Or when the raw flesh turneth back, and hath been turned to white, then he hath come in unto the priest,
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See also
1 Timothy 1:131 Timothy 1:15Philippians 3:6Philippians 3:8Romans 7:14Romans 7:24Galatians 1:14
In the KJVVerse 3,069 of 31,102

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SUMMARY

Leviticus 13:16 meticulously outlines a specific diagnostic protocol within the comprehensive laws concerning tzara'at, a range of severe skin afflictions in ancient Israel. This verse addresses the crucial re-examination process by the priest when a previously identified area of "raw flesh"—an active, unhealed lesion—on an individual's skin undergoes a significant change, specifically turning "white." It underscores the meticulous and ongoing discernment required by the Mosaic Law to accurately determine ritual purity, thereby impacting the individual's standing within the community and their access to the sacred space.

CONTEXT

  • Literary Context: Leviticus 13 and 14 constitute a detailed legal corpus dedicated to tzara'at, a term often translated as "leprosy" but encompassing a broader spectrum of severe skin conditions, as well as mildew in garments and houses. This chapter systematically details the diagnostic procedures for the priests, emphasizing careful observation, periods of isolation, and subsequent re-examination. Leviticus 13:16 specifically follows initial examinations (e.g., Leviticus 13:1-8) and subsequent re-evaluations after a period of isolation (e.g., Leviticus 13:4-5). The verse addresses a dynamic scenario where a previously noted active lesion, characterized by "raw flesh," undergoes a visible transformation, necessitating a renewed priestly inspection to determine if the condition has progressed, healed, or taken on a different, less severe form, thereby directly influencing the individual's ritual status and potential for reintegration into the camp.
  • Historical & Cultural Context: In ancient Israel, tzara'at carried profound social, spiritual, and communal implications far beyond mere physical ailment. It was viewed as a severe form of ritual impurity, often associated with sin or divine judgment (as exemplified in Numbers 12:10). Individuals afflicted were declared "unclean" and required to live outside the camp, separated from the community and the sanctuary, symbolizing alienation from God's holy presence. The priest served as the sole, divinely appointed authority for diagnosis, declaration of impurity, and, crucially, declaration of cleanness, which alone enabled reintegration into communal life. These laws were not merely public health measures but served to teach Israel about the sanctity of God, the seriousness of impurity, and the necessity of maintaining a holy community in the midst of God's presence. The meticulous nature of the examinations, including follow-ups like that described in Leviticus 13:16, underscores the gravity of tzara'at and the importance of accurate discernment for the well-being of both the individual and the entire Israelite camp.
  • Key Themes: This verse contributes significantly to several overarching themes in Leviticus and the broader Pentateuch. It highlights the theme of Holiness and Purity, emphasizing God's demand for a ritually clean people who can dwell in His presence. The detailed procedures underscore the Seriousness of Impurity, showing that defilement, whether physical or spiritual, requires divine intervention and priestly mediation for resolution. Furthermore, the priest's role as the sole diagnostician and arbiter of purity reinforces the theme of Divine Authority and Order, demonstrating that God's laws are to be administered with precision and obedience. The dynamic nature of the affliction and the need for re-evaluation also subtly introduces the theme of Restoration and Reintegration, as the ultimate goal of these laws was not merely exclusion but the possibility of return to full fellowship with God and community once purity was established. This meticulous discernment process is a microcosm of God's perfect order and His desire for a people set apart for His glory, a theme woven throughout Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Raw (Hebrew, chay', H2416): Meaning "alive; hence, raw (flesh); fresh (plant, water, year), strong." In this context, "raw" refers to living, exposed, or unhealed flesh, indicating an active, unscarred, or ulcerated lesion. Its presence was a critical diagnostic sign, typically pointing to an active and severe manifestation of the tzara'at condition that required immediate attention and isolation.
  • Changed (Hebrew, hâphak', H2015): A primitive root meaning "to turn about or over; by implication, to change, overturn, return, pervert." This verb emphasizes a significant alteration or transformation in the condition of the "raw flesh." It signifies a distinct shift from its previous state, indicating a dynamic process where the lesion's appearance has visibly shifted, thereby necessitating a new, careful assessment by the priest.
  • White (Hebrew, lâbân', H3836): Meaning "white." This refers to a specific pale or whitish discoloration. In the context of tzara'at, white patches could indicate various stages, from a spreading infection to a healed scar, or even a non-contagious condition like vitiligo. The change from "raw flesh" to "white" was a crucial observable sign that might indicate healing or a different, less active phase of the affliction, prompting the priest's re-evaluation to determine the individual's ritual status.

Verse Breakdown

  • "Or if the raw flesh turn again": This clause introduces a specific scenario where a previously identified active lesion, characterized by "raw flesh" (exposed, unhealed tissue), undergoes a noticeable reversal or alteration in its appearance. It signifies that the condition is not static but has entered a new phase, demanding renewed attention and priestly discernment.
  • "and be changed unto white": This specifies the particular transformation observed: the active, unhealed area has taken on a whitish appearance. This change in color was a key indicator for the priest, potentially signaling a different stage of the disease—perhaps a path towards healing, a stabilization, or a less severe manifestation—rather than a spreading, active infection.
  • "he shall come unto the priest;": This final clause mandates the individual's return to the priest for a re-examination. It underscores the priest's exclusive authority in diagnosing and declaring ritual purity or impurity, ensuring that all significant changes in the condition of tzara'at were subject to proper, divinely ordained discernment and judgment.

Literary Devices

Leviticus 13:16, like much of the Mosaic Law, employs Casuistic Law, presenting a specific "if...then" scenario ("Or if the raw flesh turn again... he shall come unto the priest"). This structure provides clear, conditional guidelines for handling particular circumstances, ensuring consistency and precision in the application of the purity laws. The meticulous description of physical signs ("raw flesh," "white") demonstrates Detailed Observation, highlighting the empirical and systematic approach required for priestly diagnosis. Furthermore, the entire chapter, including this verse, relies heavily on Symbolism, where the physical manifestation of tzara'at serves as a powerful symbol of spiritual impurity and separation from God and community. The process of examination, isolation, and potential declaration of cleanness symbolizes the path from defilement to restoration, reflecting deeper spiritual truths about sin and redemption.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:16, while seemingly a medical protocol, deeply embeds profound theological principles. It reveals God's meticulous concern for the holiness of His people, not just spiritually but also communally and physically. The requirement for repeated examination and re-evaluation underscores the divine demand for thoroughness, precision, and discernment in matters of purity, reflecting God's own perfect holiness and His desire for His people to reflect that holiness in every aspect of their lives. It teaches that impurity, whether ritual or spiritual, is a serious matter that requires careful attention and proper divine authority for resolution, ultimately leading to restoration and re-integration. The dynamic nature of the "raw flesh" and the need for re-evaluation also points to the dynamic reality of spiritual conditions and the ongoing need for spiritual discernment, accountability, and a willingness to submit to the process of purification.

REFLECTION AND APPLICATION

While the ceremonial laws of tzara'at are no longer binding for believers in Christ, the principles embedded in Leviticus 13:16 offer profound spiritual insights for our lives today. The meticulous re-examination of "raw flesh" turning "white" serves as a powerful metaphor for the ongoing process of spiritual growth and sanctification. Just as the priest had to carefully discern changes in physical conditions, we are called to exercise continuous spiritual discernment in our own lives, not making hasty judgments about our spiritual health or that of others. This verse reminds us that true spiritual healing and transformation often involve dynamic processes, requiring patience, careful observation, and a willingness to reassess our condition honestly before God. It also highlights the importance of seeking wise, godly counsel when we face spiritual uncertainties or struggles, just as the Israelite sought the priest. God desires our wholeness—spiritually, emotionally, and physically—and calls us to a life of purity and integrity, continually submitting ourselves to His transformative work and the discernment of His Word and Spirit, allowing Him to turn our spiritual "raw flesh" into the "white" garments of righteousness.

Questions for Reflection

  • How do I practice ongoing spiritual self-examination and discernment in my daily life, acknowledging areas of ongoing struggle or "raw flesh"?
  • Where might I be making hasty spiritual judgments, either about myself or others, without thorough re-evaluation and patience for God's transformative work?
  • To whom do I turn for wise, godly counsel and accountability when I face spiritual uncertainties or struggles, recognizing the need for external discernment?

FAQ

What was "raw flesh" in the context of tzara'at?

Answer: In the context of tzara'at, "raw flesh" (Hebrew: basar chay) referred to an area of exposed, unhealed, or inflamed tissue within a skin lesion. It was a critical diagnostic sign, often indicating an active, severe, and potentially spreading manifestation of the skin condition, distinct from a scabbed or healed area. Its presence typically mandated isolation and further priestly observation.

Why was it important for the "raw flesh" to turn "white"?

Answer: The change from "raw flesh" to "white" (Hebrew: lavan) was significant because it indicated a distinct alteration in the lesion's state. While "white" itself could signify various conditions, this particular transformation from an active, raw state often suggested a process of healing, stabilization, or a different, potentially less severe, manifestation of the affliction. This change necessitated a re-examination by the priest to determine if the individual could be declared clean and reintegrated into the community, as detailed in Leviticus 13:16. It was a sign that the active, spreading phase might be over, opening the possibility for a declaration of purity.

Did tzara'at always mean "leprosy" as we know it today?

Answer: No, tzara'at was a broader category of skin afflictions in ancient Israel, encompassing various severe skin conditions, rashes, boils, and fungal infections, not exclusively Hansen's disease (modern leprosy). The detailed descriptions in Leviticus 13 cover a range of symptoms that do not align perfectly with a single modern medical diagnosis, but rather describe conditions that rendered an individual ritually impure and separated from the community. It was a theological and ritual category more than a purely medical one.

CHRIST-CENTERED FULFILLMENT

The meticulous laws concerning tzara'at and the priest's indispensable role in declaring purity find their ultimate and perfect fulfillment in Jesus Christ. While the Old Covenant priests could only diagnose and declare a state of impurity or cleanness, Jesus, as our Great High Priest (Hebrews 4:14), possesses the divine power to truly cleanse, heal, and transform the spiritual leprosy of sin. Just as the Israelite with "raw flesh" had to return to the priest for re-evaluation, humanity, marred by the active "raw flesh" of sin, must come to Christ for true diagnosis and cleansing. He is the one who, unlike the Old Testament priest who merely observed from a distance, reached out and touched the leper, instantly healing him (Matthew 8:2-3), thereby demonstrating His sovereign authority over impurity, disease, and sin itself. His perfect sacrifice on the cross provides the ultimate purification, transforming our spiritual "raw flesh" of sin into the "white" righteousness of Christ (2 Corinthians 5:21). Through His shed blood, we are made truly clean, not just ritually, but spiritually and eternally, granting us full access to God's holy presence and complete restoration into the community of faith (Hebrews 9:14). The Old Testament law, with its intricate details, powerfully pointed to the serious nature of impurity and the absolute necessity of divine intervention; Christ is that intervention, declaring us pure and whole by His grace and bringing us into a new covenant of life and fellowship (Jeremiah 31:31-34).

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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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