Leviticus 13:22

KJV

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

KJV (with Strong's)

And if it spread much {H6581} abroad {H6581} in the skin {H5785}, then the priest {H3548} shall pronounce him unclean {H2930}: it is a plague {H5061}.

Complete Jewish Bible

If it spreads on the skin, the cohen is to declare him unclean; it is the disease.

Berean Standard Bible

If it spreads any further on the skin, the priest must pronounce him unclean; it is an infection.

American Standard Version

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

Commentary

### SUMMARY
Leviticus 13:22 outlines a crucial diagnostic criterion within the comprehensive purity laws concerning `tzara'at`, a range of severe skin afflictions. This verse mandates that if a suspicious skin lesion, previously observed, is definitively found to have spread, the priest must authoritatively pronounce the afflicted individual "unclean." This declaration signifies a state of ritual impurity, necessitating the individual's separation from the Israelite community and the sacred space of the tabernacle, thereby underscoring the profound gravity of defilement in the covenant relationship.

### CONTEXT
* **Literary Context:** Leviticus 13 functions as an exhaustive manual for the diagnosis and management of various skin conditions, collectively referred to as `tzara'at`. The chapter meticulously details the symptoms, stages, and required priestly examinations for different manifestations of these afflictions, whether on the skin, scalp, beard, or even on garments and houses. The preceding verses [Leviticus 13:18-21](/leviticus/13-18-21 "Leviticus 13:18-21 - Examination of Boils and Burns") describe the initial examination of a boil or burn that develops a white or reddish-white spot. If the hair in the spot has not turned white and the spot has not spread, the priest is instructed to isolate the person for seven days. Verse 22 then addresses the critical outcome of this observation period: if the condition *does* spread, it confirms a case of `tzara'at` requiring an immediate declaration of uncleanness. This stands in stark contrast to cases where the condition might heal or not spread, potentially leading to a declaration of cleanness, as seen in [Leviticus 13:6](/leviticus/13-6 "Leviticus 13:6 - Declaration of Cleanness after Observation"). Thus, [Leviticus 13:22](/leviticus/13-22 "Leviticus 13:22 - Diagnosis of Spreading Tzara'at") serves as a pivotal juncture in the diagnostic process, shifting from observation to definitive judgment based on the progression of the affliction.

* **Historical & Cultural Context:** In ancient Israel, ritual purity was an indispensable prerequisite for maintaining the community's relationship with a holy God. The tabernacle, symbolizing God's dwelling presence, was centrally located within the Israelite camp, and any form of defilement within the camp or among its inhabitants posed a direct threat to God's continued presence. `Tzara'at` was far more than a mere medical condition; it carried profound ritual, social, and even spiritual implications. It rendered an individual ritually unclean (`ṭâmêʼ`), necessitating their temporary exclusion from the camp, as explicitly commanded in [Leviticus 13:45-46](/leviticus/13-45-46 "Leviticus 13:45-46 - Isolation of the Unclean"). The priest, acting as God's designated representative, served as the primary diagnostician and arbiter of purity, a unique role that seamlessly integrated spiritual authority with a form of public health oversight. His pronouncement was divinely binding, not merely a medical opinion, but an authoritative declaration of an individual's ritual status. This meticulously detailed system, found throughout [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Tzara'at") and [Leviticus 14](/leviticus/14 "Leviticus 14 - Cleansing from Tzara'at"), profoundly underscored God's absolute holiness, the gravity of defilement, and the communal responsibility to maintain a pure environment conducive to God's holy presence.

* **Key Themes:** [Leviticus 13:22](/leviticus/13-22 "Leviticus 13:22 - Diagnosis of Spreading Tzara'at") powerfully contributes to several overarching theological and narrative themes within Leviticus and the broader Pentateuch. Foremost is the **Holiness of God and the Purity of His People**, emphasizing that a holy God demands a holy people and a pure dwelling place. The meticulous `tzara'at` laws illustrate the pervasive nature of defilement and the absolute necessity of ritual purity for fellowship with God. Another key theme is the **Mediatorial Role of the Priesthood**, as the priests are divinely appointed to discern and declare ritual status, acting as guardians of God's holiness within the community. Their pronouncements are not suggestions but authoritative judgments, highlighting their unique position in maintaining the covenant. Finally, the laws underscore the **Seriousness of Defilement and Separation**, where the physical spreading of `tzara'at` and the resulting exclusion from the camp serve as a tangible metaphor for the insidious nature of sin and its capacity to separate individuals from God and His people, a theme echoed in [Isaiah 59:2](/isaiah/59-2 "Isaiah 59:2 - Sin Separates from God"). These themes collectively point to humanity's inherent need for divine cleansing and restoration.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Spread (Hebrew, _pâsâh'_):** The Hebrew verb H6581 (`pâsâh`) is a primitive root meaning "to spread," "to extend," or "to break out." In the context of `tzara'at`, this term is critical as it signifies the progression or worsening of the skin affliction. The observation that the lesion has "spread" is often the definitive diagnostic sign, moving a suspicious spot from a state of uncertainty to a confirmed case of `tzara'at`. It indicates a dynamic, active condition that is not receding or stable, thus warranting the pronouncement of uncleanness.
* **Unclean (Hebrew, _ṭâmêʼ'_):** The Hebrew adjective H2930 (`ṭâmêʼ`) is derived from a primitive root meaning "to be foul," especially in a ceremonial or moral sense, signifying contamination. It denotes a state of ritual impurity, a legal-theological term rather than a moral judgment. To be `ṭâmêʼ` meant one was temporarily unfit to participate in the sacred rituals of the community or to enter the tabernacle. This state required specific purification rites to be restored to cleanness (`ṭāhôr`). The priest's declaration of "unclean" was therefore a formal pronouncement of ritual separation, underscoring the absolute necessity of purity in the presence of a holy God.
* **Plague (Hebrew, _negaʻ'_):** The Hebrew noun H5061 (`negaʻ`) is derived from a root meaning "to touch" or "to strike," and literally refers to a "blow" or "infliction." In Leviticus 13, it is the general term for the various skin manifestations of `tzara'at`, referring to the "mark," "lesion," or "spot" itself, which serves as the physical evidence of the affliction. The use of `negaʻ` emphasizes that the condition is an "affliction" that has come upon the person, often seen as a divine visitation or judgment in broader biblical contexts, though here it primarily functions as a precise diagnostic term for the specific skin condition.

#### Verse Breakdown
* **"And if it spread much abroad in the skin":** This opening clause presents the critical diagnostic observation that triggers the priest's action. The phrase "spread much abroad" (Hebrew: `pâsâh pâsâh`, a verbal infinitive absolute construction) emphasizes the undeniable and significant progression of the skin lesion. This observation is the key indicator that the affliction is indeed `tzara'at` and not a benign or temporary condition. It signifies a worsening of the physical manifestation, which in turn carries profound ritual implications for the individual's status within the community.
* **"then the priest shall pronounce him unclean":** This is the direct and immediate consequence of the spreading. The priest, acting as the divinely appointed authority, is mandated to make the definitive declaration. This is not a suggestion but a binding command, highlighting the priest's non-negotiable role in upholding the purity laws. The pronouncement of "unclean" (`ṭâmêʼ`) immediately alters the individual's ritual status, initiating the requirements for separation from the clean community and the subsequent procedures for potential purification.
* **"it [is] a plague":** This concluding statement provides the authoritative reason for the priest's pronouncement. The spreading lesion is definitively identified as `negaʻ`, a mark of `tzara'at`. This final diagnosis confirms the nature of the affliction and fully justifies the priest's declaration of uncleanness. It serves as the authoritative verdict, establishing the individual's state of ritual impurity based on the observable and progressive evidence.

#### Literary Devices
Leviticus 13:22 masterfully employs several literary devices characteristic of biblical legal texts. Primarily, it utilizes **Legal Language** and **Prescriptive Law**, typical of the Mosaic Law, providing clear, unambiguous, and authoritative instructions for the priest's actions and pronouncements. The verse is structured conditionally ("And if... then..."), a common feature of ancient legal codes that defines specific actions based on observed conditions. There is also profound **Symbolism** at play. The physical "spreading" of the skin affliction (`tzara'at`) serves as a potent symbol for the insidious, pervasive, and corrupting nature of sin. Just as `tzara'at` defiles and necessitates separation from the holy community, so too does sin corrupt and separate humanity from a holy God. The priest's pronouncement of "unclean" functions as a symbolic declaration of humanity's inherent spiritual defilement and inability to meet God's perfect standard of holiness. Furthermore, the term "plague" (`negaʻ`) itself functions as a **Metonymy**, where the physical manifestation (the "mark" or "stroke") stands for the broader, ritually significant and defiling condition of `tzara'at`.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:22 powerfully illustrates the theological principles of God's absolute holiness and the pervasive nature of defilement. The meticulous laws regarding `tzara'at` underscore that God is utterly pure and His presence among His people demands a corresponding purity. Any form of defilement, whether physical or spiritual, creates a barrier to fellowship with Him. The "spreading" of the plague serves as a vivid metaphor for how sin, if unaddressed, can deepen its hold and expand its destructive influence in an individual's life, leading to greater separation from God and the community. The priest's pronouncement of uncleanness mirrors the divine judgment that reveals our fallen state and our inherent inability to cleanse ourselves. These laws, therefore, point beyond themselves to a deeper need for a radical, divine cleansing from the defilement of sin, a cleansing that only God can provide.

* [Leviticus 11:44-45](/leviticus/11-44-45 "Leviticus 11:44-45 - Be Holy, For I Am Holy")
* [Isaiah 59:2](/isaiah/59-2 "Isaiah 59:2 - Sin Separates from God")
* [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")

### REFLECTION AND APPLICATION
Leviticus 13:22, though rooted in ancient purity laws, offers profound spiritual insights for believers today. It calls us to a sober self-examination, recognizing that just as physical `tzara'at` could spread, so too can sin insidiously grow and entrench itself in our lives if left unaddressed. We are reminded that God's standard of holiness is absolute, and our own efforts to "cleanse" ourselves are ultimately insufficient. The priest's authoritative pronouncement highlights the need for an external, divine declaration of our true spiritual state. This verse encourages us to be vigilant against the "spreading" of sin, whether in our thoughts, words, or actions, and to seek immediate spiritual intervention rather than allowing defilement to fester. It prompts us to consider who our "priest" is today, the one who can truly diagnose and, more importantly, cleanse us from the deep-seated defilement of sin, restoring us to fellowship with a holy God.

#### Questions for Reflection
* **In what areas of my life might "sin" be subtly "spreading" without my full acknowledgment, much like a hidden plague?**
* **How does the priest's role in diagnosing uncleanness reflect God's absolute holiness and His unyielding standard for our lives?**
* **What does it mean for me to "pronounce myself unclean" before God, acknowledging my sinfulness and my profound need for His cleansing grace?**
* **How can I be more vigilant in addressing sin early, before it "spreads much abroad" in my heart and life, leading to greater spiritual separation?**

### FAQ
**What was the primary purpose of the laws concerning `tzara'at` in Leviticus?**

Answer: The primary purpose of the `tzara'at` laws was multifaceted and deeply theological. They served to maintain ritual purity within the Israelite camp, ensuring that God's holy presence could dwell among His people without defilement. While also providing a system for diagnosing and managing contagious skin conditions for public health, their foremost role was to serve as a tangible illustration of the seriousness of sin and defilement, which separated individuals from God and the community. These laws were not merely medical regulations but profound theological statements, emphasizing God's absolute holiness and the imperative for His people to reflect that holiness in their lives and in their camp.

**Why was the priest, and not a doctor, responsible for diagnosing `tzara'at`?**

Answer: The priest's role transcended that of a modern medical doctor because `tzara'at` was understood as a condition with profound ritual and spiritual implications, not solely a physical ailment. The priest was a spiritual authority, mediating between God and the people. His pronouncement of "clean" or "unclean" was a ritual and theological declaration, determining an individual's status within the covenant community and their ability to participate in worship and communal life. This highlights that `tzara'at` was viewed as a matter of holiness and defilement that directly impacted the community's relationship with God, requiring a divinely appointed arbiter. The priest's authority stemmed directly from God's command, as seen throughout [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Tzara'at").

**How does the concept of "unclean" in Leviticus relate to sin?**

Answer: While not every instance of ritual uncleanness was a direct result of sin (e.g., childbirth, menstruation, contact with a dead body), `tzara'at` was often biblically associated with sin, particularly pride, rebellion, or slander (e.g., Miriam's `tzara'at` in [Numbers 12:10](/numbers/12-10 "Numbers 12:10 - Miriam's Tzara'at")). The state of being "unclean" symbolized separation from God's holy presence, much like sin inherently separates us from God, as articulated in [Isaiah 59:2](/isaiah/59-2 "Isaiah 59:2 - Sin Separates from God"). The spreading of the `negaʻ` (plague) can be seen as a powerful metaphor for how sin, if unconfessed and unaddressed, can proliferate and deepen its hold on a person's life, leading to greater spiritual isolation, corruption, and dire consequences.

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:22, with its stark declaration of uncleanness due to a spreading plague, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The earthly priest in the Old Testament could only diagnose and declare a person unclean, but Jesus, our compassionate and Great High Priest, possesses the divine power to truly cleanse and restore. The physical `tzara'at` that tragically separated people from their community and from God's tabernacle powerfully foreshadows the spiritual defilement of sin that separates all humanity from a holy God. When Jesus encountered those afflicted with `tzara'at`, He did not merely diagnose from a distance; He courageously touched them and healed them, often with a single word, demonstrating His supreme divine authority over all forms of defilement and disease ([Matthew 8:1-4](/matthew/8-1-4 "Matthew 8:1-4 - Jesus Heals a Leper")). Unlike the Old Testament priest who had to remain outside the camp with the unclean, Jesus entered into the very heart of human defilement, taking our uncleanness upon Himself to make us eternally clean. His sacrificial death on the cross is the ultimate, perfect cleansing ritual, where His precious blood purifies us from all sin and unrighteousness ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by the Blood of Jesus")). Through faith in Him, we are not merely pronounced clean; we are fundamentally made clean, our spiritual "plague" of sin removed, and our broken fellowship with God fully and eternally restored ([Colossians 2:13-14](/colossians/2-13-14 "Colossians 2:13-14 - Forgiveness and New Life in Christ")). He is the Lamb of God who truly takes away the sin of the world, making us perfectly fit to dwell in God's holy presence forevermore ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb 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.