What number verse is Leviticus 13:21 in the Bible?

Leviticus 13:21 is the 3,074th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:21 sits at position 3,074.

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Leviticus 13:21

Q: What was *tzara'at* in ancient Israel, and why was it so significant?

*Tzara'at* (Hebrew: צָרַעַת) was a broad term for various severe skin conditions, not exclusively modern Hansen's disease (leprosy). It also included mildew on garments and houses. Its significance was primarily ritual and theological: it rendered an individual ritually unclean, requiring separation from the community and the Tabernacle/Temple. This uncleanness symbolized spiritual defilement and separation from God's holy presence, highlighting the importance of purity in Israel's covenant relationship with God. The detailed laws in Leviticus 13 and Leviticus 14 underscore its serious implications for an individual's standing within the community and before God, emphasizing the need for a holy people in the presence of a holy God.

Q: Was *tzara'at* always a direct punishment for sin in the Old Testament?

While *tzara'at* was often associated with sin and defilement, it was not always a direct, punitive consequence for specific transgressions. It could be a natural ailment. However, in some biblical narratives, *tzara'at* clearly functioned as a divine judgment for specific sins, such as Miriam's *tzara'at* after she spoke against Moses (Numbers 12:9-10) or Gehazi's *tzara'at* for his greed and deceit (2 Kings 5:27). Theologically, *tzara'at* served as a powerful symbol of sin's defiling and isolating effects, regardless of its immediate cause, illustrating the consequences of impurity in a holy community.

13:2213:22

Translation

King James Version

But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days:

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KJV (with Strong's)

But if the priest ^H3548 look ^H7200 on it, and, behold, there be no white ^H3836 hairs ^H8181 therein, and if it be not lower ^H8217 than the skin ^H5785, but be somewhat dark ^H3544; then the priest ^H3548 shall shut ^H5462 him up seven ^H7651 days ^H3117:

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Complete Jewish Bible

But if the cohen looks at it and doesn't see any white hairs in it, and it isn't more than skin-deep but appears faded, the cohen is to isolate him for seven days.

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Berean Standard Bible

But when the priest examines it, if there is no white hair in it, and it is not beneath the skin and has faded, the priest shall isolate him for seven days.

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American Standard Version

But if the priest look on it, and, behold, there be no white hairs therein, and it be not lower than the skin, but be dim; then the priest shall shut him up seven days:

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World English Bible Messianic

But if the priest examines it, and behold, there are no white hairs in it, and it isn’t deeper than the skin, but is dim, then the priest shall isolate him seven days.

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Geneva Bible (1599)

But if the Priest looke on it, and there be no white heares therein, and if it bee not lower then the skin, but be darker, then the Priest shall shut him vp seuen dayes.

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Young's Literal Translation

`And if the priest see it, and lo, there is no white hair in it, and it is not lower than the skin, and is become weak, then hath the priest shut him up seven days;

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Study This Verse

SUMMARY

Leviticus 13:21 details a specific scenario within the Mosaic Law concerning the diagnosis of tzara'at, a broad term for severe skin afflictions. This verse outlines a situation where the priest examines a skin lesion that lacks the definitive signs of uncleanness—specifically, no white hairs within it and no appearance of being deeper than the surrounding skin. However, because the lesion is "somewhat dark" or indistinct, indicating an ambiguous state, the priest is commanded to isolate the individual for a period of seven days for further observation. This provision highlights the meticulous nature of God's laws concerning purity, emphasizing caution, careful discernment, and the protection of the community's health and ritual integrity.

CONTEXT

Literary Context: Leviticus 13:21 is situated within the extensive "leprosy code" found in Leviticus 13-14. These chapters provide detailed, casuistic laws (if-then statements) for diagnosing and managing various skin diseases, broadly termed tzara'at, and even certain mildews. This specific verse follows initial diagnostic criteria (e.g., Leviticus 13:2-8), which describe clear signs of uncleanness such as white hairs in the lesion or the lesion appearing deeper than the skin. Verse 21 presents an ambiguous case, where these definitive signs are absent, but the discoloration warrants further scrutiny. It sets the stage for a re-examination after the seven-day isolation period, as described in subsequent verses like Leviticus 13:26. The meticulous nature of these laws underscores the seriousness with which God viewed ritual purity within the Israelite community, emphasizing the need for precise discernment before declaring someone unclean.
Historical & Cultural Context: In ancient Israel, the concept of purity and impurity was central to their covenant relationship with God. The Tabernacle, and later the Temple, symbolized God's dwelling among His people, necessitating a high standard of ritual cleanliness to maintain His holy presence. Skin diseases like tzara'at were not merely medical conditions but carried significant ritual implications, rendering an individual ritually unclean and requiring their temporary separation from the community and the sanctuary (e.g., Numbers 5:1-4). In a pre-scientific era without modern medical understanding or public health infrastructure, the Mosaic Law provided a divinely ordained system for managing contagious diseases and maintaining communal hygiene. The priest functioned as both a spiritual authority and a public health officer, tasked with applying God's detailed diagnostic criteria. The "shutting up" or quarantine was a practical measure to prevent potential spread and to allow time for the condition to either resolve or manifest more definitive symptoms, demonstrating God's wisdom in protecting His people from both physical contagion and ritual defilement.
Key Themes: This verse, nestled within the tzara'at laws, contributes to several overarching themes in Leviticus and the Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute holiness and the corresponding requirement for His people to be holy, both ritually and morally, to maintain their covenant relationship. The meticulous diagnostic process highlights the theme of Divine Wisdom and Order, demonstrating God's foresight in providing detailed regulations for the well-being and organization of His community. The priest's role underscores the theme of Mediation and Discernment, as the priest acts as God's representative, applying divine law with careful judgment. Furthermore, the temporary separation for observation reflects the theme of Communal Protection and Responsibility, prioritizing the health and ritual integrity of the entire Israelite camp over individual convenience. The laws concerning tzara'at also implicitly point to the pervasive nature of Sin and Defilement, as tzara'at often served as a tangible symbol of spiritual uncleanness, requiring divine intervention for true cleansing, a concept further explored in passages like Leviticus 14.

EXPOSITION AND ANALYSIS

Key Word Analysis

Priest (Hebrew, kôhên', H3548): Active participle of כָּהַן (kâhan), meaning "one officiating, a priest." In this context, the priest is the designated authority for diagnosing ritual purity and impurity, acting as God's representative. His role is not to heal, but to discern and declare, applying the detailed criteria given in the Mosaic Law. This highlights his unique mediatorial function within the Israelite community, bridging the gap between God's holy standards and the people's daily lives.
Somewhat dark (Hebrew, kêheh', H3544): From כָּהָה (kâhâh), meaning "feeble, obscure." This adjective describes the ambiguous appearance of the lesion. Unlike the definitive bright white or reddish-white patches that indicated clear tzara'at, a "somewhat dark" spot suggested an indistinct or dull discoloration. This ambiguity is precisely why the priest could not immediately declare the person unclean but instead had to mandate a period of observation, underscoring the meticulousness required in applying God's diagnostic criteria and preventing hasty judgments.
Shut him up (Hebrew, çâgar', H5462): A primitive root meaning "to shut up; figuratively, to surrender." This verb signifies isolation or quarantine. The priest was to confine the individual, separating them from the community. This action was not a declaration of uncleanness but a precautionary measure, a period of observation (seven days, H7651 shebaʻ and H3117 yôwm) to allow the condition to either progress to a definitive stage of tzara'at or to show signs of healing. It underscores the principle of caution, the prioritization of communal health, and the careful process of discernment.

Verse Breakdown

"But if the priest look on it, and, behold, [there be] no white hairs therein": This clause specifies the first diagnostic criterion for an ambiguous case. The absence of white hairs within the affected skin area was a positive sign, as white hairs growing within a lesion were a key indicator of confirmed tzara'at (Leviticus 13:3). Their absence suggested the condition might not be the severe, defiling tzara'at, prompting further careful observation rather than an immediate declaration of uncleanness.
"and [if] it [be] not lower than the skin": This is the second crucial negative criterion. If the lesion did not appear to be sunken or deeper than the surrounding healthy skin, it again suggested a less severe or non-contagious condition. A lesion that was "lower than the skin" indicated a more established and serious affliction, often associated with confirmed tzara'at (Leviticus 13:3). This further points to an uncertain diagnosis, necessitating a period of waiting.
"but [be] somewhat dark": Despite the absence of the two definitive signs of uncleanness (white hairs and depth), the presence of any discoloration, even if "somewhat dark" or indistinct, was enough to warrant further investigation. This indicates that while not clearly tzara'at, it was also not clearly healthy skin, leaving the diagnosis in an uncertain state that required careful, patient discernment rather than a quick judgment.
"then the priest shall shut him up seven days": This is the prescribed action for such an ambiguous case. The priest, acting as God's representative, was to isolate the individual for a week. This period of quarantine allowed for the natural progression or regression of the skin condition, enabling the priest to make a more accurate and informed judgment upon re-examination, ensuring that no one was hastily declared unclean or, conversely, allowed to remain in the community if truly afflicted and a source of defilement.

Literary Devices

Leviticus 13:21, like much of the Mosaic Law, employs Legal Casuistry, characterized by its "if...then" structure, which meticulously details specific scenarios and their corresponding prescribed actions. This precise legal framework highlights the Emphasis on Detail and Precision inherent in God's commands, demonstrating His concern for order, justice, and the well-being of His covenant people. The meticulous diagnostic criteria underscore the seriousness with which tzara'at was viewed, not just as a physical ailment but as a condition with profound ritual and communal implications. Furthermore, the entire tzara'at code, including this verse, functions with Symbolism. While a physical disease, tzara'at often served as a potent symbol for sin's defiling nature, its progressive spread, and its isolating consequences. The priest's role in diagnosing and declaring clean or unclean, rather than healing, points to the deeper spiritual reality that only God can truly cleanse from the defilement of sin. The act of "shutting up" also serves as a Metaphor for the necessary spiritual "quarantine" or separation from influences that might lead to further defilement or spiritual sickness, emphasizing caution and the need for careful discernment in matters of holiness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:21, though dealing with ancient health regulations, is rich with enduring theological principles. It underscores God's meticulous concern for the holiness and purity of His people, not only in their spiritual walk but also in their communal life and physical well-being. The priest's careful discernment and the mandated period of observation reflect divine wisdom, teaching the importance of patience, thoroughness, and avoiding hasty judgments. This passage emphasizes that God's laws are designed for the protection and flourishing of the community, even if it requires temporary individual inconvenience. It also highlights the mediatorial role of the priest, who stood between God and the people, applying divine standards to maintain the covenant relationship. The inability of the priest to heal, only to diagnose and declare, points to the limits of human intervention and the ultimate reliance on God's power for true cleansing and restoration.

REFLECTION AND APPLICATION

While the specific ceremonial laws concerning tzara'at are not directly observed by Christians today, the underlying principles of Leviticus 13:21 remain profoundly relevant for spiritual discernment and communal health. This verse calls us to cultivate a spirit of careful observation and avoid making hasty judgments, whether about ourselves, others, or spiritual matters. Just as the priest patiently waited to see the true nature of the skin condition, we are encouraged to exercise patience and wisdom in discerning spiritual "spots" or influences in our lives—whether they are minor issues, passing temptations, or deeply rooted sins that require more serious intervention. The principle of "shutting up" or temporary separation can be applied to spiritual disciplines, such as taking time for self-examination, withdrawing from harmful environments, or "quarantining" ourselves from influences that compromise our spiritual purity. This passage also reminds us of our responsibility to protect the purity and health of the church community, exercising caution and discernment to prevent the spread of spiritual "diseases" like false teaching or unrepentant sin, always balancing grace with truth and the well-being of the body of Christ.

Questions for Reflection

In what areas of my life do I tend to make hasty judgments, and how can I cultivate more patience and discernment?
What "somewhat dark" or ambiguous spiritual issues might I be overlooking or ignoring that require a period of careful observation and spiritual "quarantine"?
How can I contribute to the spiritual health and purity of my community (church, family, friends) by applying principles of caution and discernment?
When is it appropriate to "shut myself up" for a period of spiritual self-examination or separation from unhelpful influences?

FAQ

What was tzara'at in ancient Israel, and why was it so significant?

Answer: Tzara'at (Hebrew: צָרַעַת) was a broad term for various severe skin conditions, not exclusively modern Hansen's disease (leprosy). It also included mildew on garments and houses. Its significance was primarily ritual and theological: it rendered an individual ritually unclean, requiring separation from the community and the Tabernacle/Temple. This uncleanness symbolized spiritual defilement and separation from God's holy presence, highlighting the importance of purity in Israel's covenant relationship with God. The detailed laws in Leviticus 13 and Leviticus 14 underscore its serious implications for an individual's standing within the community and before God, emphasizing the need for a holy people in the presence of a holy God.

Why did the priest "shut him up" for seven days if the condition wasn't clearly tzara'at?

Answer: The seven-day isolation period, or "shutting up," was a precautionary and diagnostic measure. In cases like Leviticus 13:21, where the skin condition was "somewhat dark" but lacked the definitive signs of tzara'at (no white hairs, not deeper than the skin), the priest could not make an immediate, conclusive diagnosis. The isolation allowed time for the condition to either progress and manifest clearer signs of tzara'at or to recede and show signs of healing. This demonstrated God's wisdom and caution, preventing hasty judgments and ensuring that individuals were not declared unclean unnecessarily, while also protecting the community from potential contagion and ritual defilement. It was a period of observation for accurate discernment, reflecting divine prudence.

Was tzara'at always a direct punishment for sin in the Old Testament?

Answer: While tzara'at was often associated with sin and defilement, it was not always a direct, punitive consequence for specific transgressions. It could be a natural ailment. However, in some biblical narratives, tzara'at clearly functioned as a divine judgment for specific sins, such as Miriam's tzara'at after she spoke against Moses (Numbers 12:9-10) or Gehazi's tzara'at for his greed and deceit (2 Kings 5:27). Theologically, tzara'at served as a powerful symbol of sin's defiling and isolating effects, regardless of its immediate cause, illustrating the consequences of impurity in a holy community.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:21, with its detailed regulations for diagnosing tzara'at and the priest's inability to heal, powerfully foreshadows the ministry of Jesus Christ. The Old Testament priest could only examine, declare unclean, or pronounce clean; he possessed no power to cure the disease itself. This limitation highlights humanity's inability to cleanse itself from the deeper spiritual defilement that tzara'at symbolized—the defilement of sin. Jesus, however, is the ultimate High Priest who not only diagnoses sin but possesses the divine authority and power to cleanse it. Unlike the Levitical priests who kept their distance from the unclean, Jesus deliberately touched lepers, demonstrating His compassion and His power to make the unclean clean (e.g., Matthew 8:1-4; Mark 1:40-42). He reverses the Old Testament dynamic: instead of the unclean defiling the clean, His perfect purity cleanses the defiled. His sacrifice on the cross is the ultimate cleansing agent, taking away the sin of the world (e.g., John 1:29). Through Him, we are not merely declared clean, but truly made clean, reconciled to God, and brought into His holy presence without the need for temporary quarantines or ritual sacrifices, for He is our perfect and eternal High Priest (e.g., Hebrews 4:14-16), providing a cleansing that is both complete and everlasting.

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Commentary on Leviticus 13 verses 18–37

18 ¶ The flesh also, in which, even in the skin thereof, was a boil, and is healed,

19 And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest;

20 And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.

21 But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days:

22 And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.

23 But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.

24 Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white;

25 Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy.

26 But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days:

27 And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.

28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.

29 If a man or woman have a plague upon the head or the beard;

30 Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard.

31 And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days:

32 And in the seventh day the priest shall look on the plague: and, behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin;

33 He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more:

34 And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.

35 But if the scall spread much in the skin after his cleansing;

36 Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.

37 But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.

The priest is here instructed what judgment to make if there was any appearance of a leprosy, either, 1. In an old ulcer, or bile, that has been healed, Lev 13:18, etc. When old sores, that seemed to be cured, break out again, it is to be feared there is a leprosy in them; such is the danger of those who, having escaped the pollutions of the world, are again entangled therein and overcome. Or, 2. In a burn by accident, for this seems to be meant, Lev 13:24, etc. The burning of strife and contention often proves the occasion of the rising up and breaking out of that corruption which witnesses to men's faces that they are unclean. 3. In a scall-head. And in this commonly the judgment turned upon a very small matter. If the hair in the scall was black, it was a sign of soundness; if yellow, it was an indication of a leprosy, Lev 13:30-37. The other rules in these cases are the same with those mentioned before. In reading of these several sorts of ailments, it will be good for us, 1. To lament the calamitous state of human life, which lies exposed to so many grievances. What troops of diseases are we beset with on every side! and they all entered by sin. 2. To give thanks to God if he has never afflicted us with any of these sores: if the constitution is healthful, and the body lively and easy, we are bound to glorify God with our bodies.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–37. 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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