Leviticus 13:2

Translation
King James Version
When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests:
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KJV (with Strong's)
When a man H120 shall have in the skin H5785 of his flesh H1320 a rising H7613, a scab H5597, or bright spot H934, and it be in the skin H5785 of his flesh H1320 like the plague H5061 of leprosy H6883; then he shall be brought H935 unto Aaron H175 the priest H3548, or unto one H259 of his sons H1121 the priests H3548:
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Complete Jewish Bible
"If someone develops on his skin a swelling, scab or bright spot which could develop into the disease tzara'at, he is to be brought to Aharon the cohen or to one of his sons who are cohanim.
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Berean Standard Bible
“When someone has a swelling or rash or bright spot on his skin that could become an infectious skin disease, he must be brought to Aaron the priest or to one of his sons who is a priest.
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American Standard Version
When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of leprosy, then he shall be brought unto Aaron the priest, or unto one of his sons the priests:
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World English Bible Messianic
“When a man shall have a rising in his body’s skin, or a scab, or a bright spot, and it becomes in the skin of his body the plague of leprosy, then he shall be brought to Aaron the priest, or to one of his sons, the priests:
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Geneva Bible (1599)
The man that shall haue in the skin of his flesh a swelling or a skab, or a white spot, so that in the skinne of his flesh it be like the plague of leprosie, then he shalbe brought vnto Aaron the Priest, or vnto one of his sonnes the Priestes,
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Young's Literal Translation
`When a man hath in the skin of his flesh a rising, or scab, or bright spot, and it hath become in the skin of his flesh a leprous plague, then he hath been brought in unto Aaron the priest, or unto one of his sons the priests;
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See also
Deuteronomy 24:8Leviticus 14:56Leviticus 14:3Deuteronomy 28:27Luke 17:14Luke 5:14Deuteronomy 17:8
In the KJVVerse 3,055 of 31,102

Study This Verse

SUMMARY

Leviticus 13:2 initiates the intricate Mosaic legislation concerning tsara'at, a broad category of severe skin conditions often translated as "leprosy." This foundational verse establishes the critical protocol for addressing such afflictions: any individual exhibiting suspicious dermal manifestations—specifically a rising, a scab, or a bright spot—is to be immediately presented before Aaron, the high priest, or one of his consecrated priestly sons. This divine mandate underscores the profound theological significance of ritual purity within the Israelite community, linking observable physical health to ceremonial holiness and emphasizing the priest's indispensable role as God's designated arbiter of clean and unclean.

CONTEXT

  • Literary Context: Leviticus 13:2 marks the commencement of an extensive legal corpus spanning chapters 13 and 14, exclusively dedicated to the diagnosis, isolation, and purification rituals associated with tsara'at. This section is strategically positioned within the broader framework of the book of Leviticus, which meticulously outlines the requirements for Israel's holiness as a covenant people dwelling in the presence of a holy God. Immediately preceding these laws are regulations concerning clean and unclean animals and dietary restrictions in Leviticus 11, followed by laws regarding purification after childbirth in Leviticus 12. The progression of these purity laws, from diet to bodily emissions to skin conditions, highlights the pervasive nature of defilement and the meticulous divine provision for maintaining the sanctity of the camp, where the Tabernacle, symbolizing God's dwelling, resided. The detailed instructions that follow in the subsequent verses and chapters build upon this initial priestly examination, outlining specific diagnostic signs, periods of isolation, and elaborate sacrifices required for restoration, all predicated on the initial presentation mandated in this verse.
  • Historical & Cultural Context: In the ancient Near East, including Israel, severe skin diseases were often viewed with a complex mixture of fear, social stigma, and religious interpretation. While tsara'at is distinct from modern Hansen's disease, it encompassed a range of chronic, potentially disfiguring, and often misunderstood dermatological conditions that rendered an individual ceremonially unclean. This uncleanness was not merely a medical diagnosis but carried profound social and religious implications, leading to temporary, and sometimes prolonged, exclusion from the community and the sacred spaces, as explicitly commanded in Numbers 5:2. The priest's role, as meticulously detailed throughout Leviticus 13, transcended that of a mere physician. He functioned as a divine arbiter, responsible for declaring an individual clean or unclean based on God's revealed law, thereby safeguarding the ritual purity of the entire Israelite camp. This system ensured the maintenance of a holy environment for a holy God, reflecting the foundational theological principle that God's presence among His people demanded their corresponding ritual and moral purity, as powerfully articulated in Leviticus 11:44-45.
  • Key Themes: This verse, and indeed the entire section on tsara'at, contributes significantly to several overarching themes in Leviticus and the Pentateuch. Central among these is the theme of Holiness and Purity, emphasizing God's absolute sanctity and His demand for a corresponding purity from His covenant people. The laws highlight the pervasive nature of Defilement, demonstrating how physical conditions could lead to ceremonial uncleanness, which in turn impacted one's ability to participate in communal worship and fellowship. The role of the Priest as Mediator and Arbiter is paramount, underscoring the necessity of divine authorization and human mediation in discerning and managing states of purity and impurity. Furthermore, the laws implicitly reinforce the theme of Community Integrity and Protection, as the isolation of the unclean served to prevent the spread of both physical contagion and ceremonial defilement, thereby safeguarding the sanctity of the entire Israelite camp and the divine presence within it.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Rising (Hebrew, sᵉʼêṯ', H7613): This term (H7613) refers to "an elevation or leprous scab." It denotes any form of swelling, lump, or protuberance on the skin surface. In the context of tsara'at, it indicates a raised lesion that could signal the onset or presence of a serious, defiling condition, requiring careful priestly examination.
  • Scab (Hebrew, çappachath', H5597): This word (H5597) describes "the mange (as making the hair fall off); scab." It points to a dry, scaly, or crusted eruption on the skin. This term highlights a specific texture or appearance of the skin lesion, suggesting a condition that might involve flaking or a rough, encrusted surface.
  • Bright spot (Hebrew, bôhereth', H934): This term (H934) is a feminine active participle meaning "a whitish spot on the skin." It indicates a discoloration or change in pigmentation, typically a lighter, often shiny, patch. This symptom is crucial for diagnosis as certain tsara'at manifestations involved distinct changes in skin color.
  • Plague of leprosy (Hebrew, negaʻ_ _tsâraʻath', H5061): This phrase combines two key terms. Negaʻ (H5061) means "a blow (figuratively, infliction); also (by implication) a spot." It often implies a divinely sent affliction or a serious, striking malady. Tsâraʻath (H6883) is the specific term for "leprosy," encompassing the severe, ceremonially defiling skin condition. The combination emphasizes the gravity of the affliction, often seen as a "stroke" or "visitation" from God, carrying profound implications for ritual purity and social standing.

Verse Breakdown

  • "When a man shall have in the skin of his flesh a rising, a scab, or bright spot,": This opening clause specifies the initial observable symptoms that necessitate priestly intervention. The phrase "in the skin of his flesh" precisely locates the affliction on the external, visible surface of the body, distinguishing it from internal ailments. The enumeration of "a rising, a scab, or bright spot" provides specific, observable criteria, guiding the layperson on what physical changes warrant immediate attention and priestly evaluation, indicating a meticulous concern for detail in divine law.
  • "and it be in the skin of his flesh [like] the plague of leprosy;": This crucial clause clarifies the nature of the suspicious symptom: it must bear the characteristics of tsara'at. While the KJV's "[like]" is an interpretive addition, the Hebrew implies that the appearance is that of tsara'at, or at least strongly suggestive of it, requiring expert priestly discernment to confirm. The term "plague" (Hebrew: nega') underscores the severe and often divinely-sent nature of the affliction, which carried profound ceremonial defilement and social ostracism. This is not a self-diagnosis, but a preliminary observation that necessitates authoritative evaluation.
  • "then he shall be brought unto Aaron the priest, or unto one of his sons the priests:": This final clause prescribes the mandatory action and identifies the sole authority for diagnosis. The individual with the suspected tsara'at is not to self-isolate or seek common medical advice, but must be presented directly to the highest religious authority—Aaron, the High Priest, or any of his consecrated sons who served in the priesthood. This highlights the theological dimension of the condition; it was not merely a physical malady but a state of ceremonial impurity that required priestly discernment and intervention according to God's revealed law. The priest's role was not to heal the physical ailment, but to declare the state of purity or impurity, and to guide the afflicted through the prescribed rituals for restoration to the community and to God's presence.

Literary Devices

Leviticus 13:2 is rich in literary devices that enhance its legal precision and theological weight. The most prominent device is Legal Formulation, characterized by its clear, conditional structure ("When... then...") which precisely outlines a specific scenario and its mandatory consequence. This prescriptive language is fundamental to the Mosaic Law, emphasizing divine authority and the non-negotiable nature of the commands. The verse also employs Enumeration or Categorization by listing the specific observable symptoms ("a rising, a scab, or bright spot"), providing concrete criteria for initial identification and guiding the Israelite community on what physical signs to look for. The subtle Repetition of the phrase "in the skin of his flesh" serves to underscore the superficial yet profoundly significant nature of the affliction, firmly anchoring the diagnosis to the visible dermal layer. Furthermore, the entire passage is imbued with profound Symbolism, where the physical "plague of leprosy" (tsara'at) functions as a potent symbol of sin's defiling nature, its capacity to separate individuals from the holy community, and the inherent human need for divine intervention and cleansing. This physical condition thus foreshadows deeper spiritual truths about defilement and restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:2, though seemingly a medical regulation, is deeply theological, underscoring God's meticulous concern for the holiness and purity of His covenant people. The detailed instructions for diagnosing tsara'at reveal that physical blemishes could signify a state of ceremonial impurity, which in turn impacted one's ability to participate in the life of the community and draw near to a holy God. This highlights the overarching theme of God's absolute holiness, which demands a corresponding purity from His people. The priest's role as diagnostician and arbiter of purity reinforces the idea that access to God was mediated and governed by divine standards, emphasizing the gravity of any defilement. The laws were not merely about public health, but primarily about maintaining the sacred space and the people within it in a state acceptable to the divine presence. The physical separation mandated for the tsara'at afflicted served as a vivid object lesson on the spiritual separation caused by sin, which defiles the individual and impacts the community.

  • Numbers 5:1-4 - Details the command to put out from the camp everyone who is unclean, including those with tsara'at, emphasizing the social and spiritual consequences of impurity and the preservation of communal holiness.
  • Leviticus 11:44-45 - God's foundational command for Israel to be holy, because He is holy, providing the theological bedrock for all purity laws, including those concerning tsara'at, demonstrating that purity is a reflection of God's character.
  • Hebrews 9:13-14 - Contrasts the temporary cleansing power of animal sacrifices and ceremonial washings with the infinitely greater, conscience-cleansing power of Christ's blood, which purifies from dead works to serve the living God.

REFLECTION AND APPLICATION

While the ceremonial laws concerning tsara'at are no longer binding for believers today, this passage offers profound spiritual lessons for our lives. Just as the physical "rising, scab, or bright spot" signaled a potentially defiling condition requiring immediate priestly examination, so too should we be vigilant in discerning the "blemishes" of sin in our own lives—the subtle manifestations of pride, bitterness, lust, indifference, or unconfessed wrongdoing that can defile our hearts and separate us from God and from the fellowship of His people. This passage calls us to a posture of spiritual honesty and humility, recognizing that true spiritual health requires acknowledging our imperfections and seeking divine intervention and guidance from spiritual leaders. It reminds us that sin, like tsara'at, is not merely a private matter but has communal implications, affecting our ability to truly worship and serve in the presence of a holy God and to live in authentic community. We are called to pursue holiness, not out of fear of ritual impurity, but out of love for God and a fervent desire to reflect His character in a broken world, living lives that honor His sacred presence within us.

Questions for Reflection

  • What "risings, scabs, or bright spots" (i.e., unconfessed sins, persistent temptations, or spiritual struggles) might I be ignoring or downplaying in my own spiritual life?
  • To whom do I "bring" my spiritual blemishes for discernment, accountability, and guidance, as the Israelite brought his condition to the priest?
  • How does the emphasis on purity in Leviticus deepen my understanding of God's holiness and His desire for my progressive sanctification?
  • In what ways might my unaddressed spiritual "defilements" be impacting my fellowship with God and with His people, and what steps can I take to seek cleansing and restoration?

FAQ

What was "leprosy" (tsara'at) in Leviticus, and is it the same as modern Hansen's disease?

Answer: The Hebrew term tsara'at (צָרַעַת), translated as "leprosy" in the King James Version, was a broad category of severe skin conditions, not necessarily identical to modern Hansen's disease (Mycobacterium leprae). While some cases of Hansen's disease might have been included, tsara'at encompassed a wider range of afflictions, including various rashes, scabs, swellings, and discolorations that were considered ceremonially defiling. The detailed descriptions in Leviticus 13 suggest a variety of dermatological issues, some temporary and others chronic. The primary concern was not just the medical condition itself, but its status as a source of ritual impurity that necessitated isolation from the community and the tabernacle, emphasizing its profound theological significance within the Mosaic covenant.

Why were priests, rather than physicians, responsible for diagnosing these skin conditions?

Answer: In ancient Israel, the role of the priest extended beyond purely spiritual duties; they were central figures in maintaining the ceremonial purity of the community, which was essential for the people to dwell in the presence of a holy God. Skin conditions like tsara'at were not merely medical ailments but sources of ritual defilement that could compromise the sanctity of the entire camp. Therefore, the priest's responsibility was not to heal the disease, but to discern whether a person was ceremonially clean or unclean according to God's law. This declaration determined the individual's status within the community and their access to the tabernacle. The priest acted as God's representative, ensuring that the divine standards of holiness were upheld, as seen throughout the laws of Leviticus.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:2, with its meticulous focus on the priest's role in diagnosing and managing defiling skin conditions, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The Old Testament priest could only declare a person unclean and prescribe rituals for temporary, external purification; he lacked the power to truly heal the affliction itself. However, Jesus, our great High Priest, possesses the divine authority not only to diagnose the spiritual tsara'at of sin but to utterly cleanse, heal, and restore. His encounters with lepers in the Gospels are striking examples: rather than shunning them as unclean, Jesus compassionately touched them, and with a word, instantly restored them to wholeness, as beautifully depicted in Mark 1:40-42. This demonstrates His supreme authority over disease and, more importantly, over sin, which is the ultimate defilement that separates humanity from God. Just as tsara'at separated individuals from the community and God's presence, sin separates humanity from a holy God. Jesus, through His atoning sacrifice on the cross, became the Lamb of God who takes away the sin of the world, offering a complete and eternal cleansing that the Levitical system could only foreshadow. He is the one who truly makes us clean, enabling us to draw near to a holy God, not through ritual, but through faith in His perfect work, fulfilling the deepest spiritual longing implied by the Old Testament purity laws for genuine, lasting restoration.

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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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