Leviticus 13:27

KJV

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.

KJV (with Strong's)

And the priest {H3548} shall look {H7200} upon him the seventh {H7637} day {H3117}: and if it be spread much {H6581} abroad {H6581} in the skin {H5785}, then the priest {H3548} shall pronounce him unclean {H2930}: it is the plague {H5061} of leprosy {H6883}.

Complete Jewish Bible

On the seventh day the cohen is to examine him; if it has spread on the skin, then the cohen is to declare him unclean; it is a sore from tzara'at.

Berean Standard Bible

On the seventh day the priest is to reexamine him, and if it has spread further on the skin, the priest must pronounce him unclean; it is a diseased infection.

American Standard Version

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

Commentary

### SUMMARY
Leviticus 13:27 details a critical stage in the diagnostic process for *tzara'at*, a severe skin condition with profound ritual implications in ancient Israel. Following an initial seven-day isolation period, this verse describes the priest's re-examination of the suspected affliction. If the condition has spread significantly across the skin, the priest is commanded to definitively pronounce the individual "unclean," confirming it as the dreaded plague of *tzara'at*, which carried severe social and religious consequences for the afflicted.

### CONTEXT
* **Literary Context:** Leviticus 13 and 14 form a comprehensive legal corpus within the book of Leviticus, dedicated entirely to the diagnosis, management, and purification rites associated with *tzara'at*. This section is embedded within the broader framework of purity laws (Leviticus 11-15) that define what makes a person, object, or place ritually clean or unclean before God. The preceding verses in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases") detail various manifestations of *tzara'at*, including initial symptoms and the requirement for a first priestly inspection. Specifically, [Leviticus 13:4-6](/leviticus/13-4-6 "Leviticus 13:4-6 - Initial Isolation for Tzara'at") mandates a seven-day isolation period for any suspicious skin lesion, followed by a re-examination on the seventh day. Verse 27, therefore, describes the outcome of this crucial follow-up inspection, serving as a definitive point of diagnosis based on the progression of the affliction.
* **Historical & Cultural Context:** In ancient Israel, *tzara'at* was far more than a mere dermatological ailment; it was understood as a divinely sent "plague" (נֶגַע, *negaʿ*) with deep theological and social ramifications. Unlike modern medical diagnoses, the priestly role was not primarily therapeutic but rather declarative, determining an individual's ritual status within the community. An unclean status meant exclusion from the camp and, by extension, from corporate worship and social interaction, as seen in [Leviticus 13:45-46](/leviticus/13-45-46 "Leviticus 13:45-46 - Consequences of Uncleanness"). This strict separation underscored God's absolute holiness and the necessity of maintaining purity within His dwelling place (the tabernacle) and among His people. The meticulous procedures outlined in these chapters reflect God's concern for both the physical health of His covenant people and, more importantly, their ritual and spiritual holiness, emphasizing that impurity, whether physical or spiritual, could not remain in the presence of a holy God.
* **Key Themes:** This verse contributes significantly to several key themes pervasive in Leviticus and the Pentateuch. Foremost is the theme of **Holiness and Purity**, emphasizing God's intrinsic nature and His demand for a holy people set apart for Him. The meticulous laws regarding *tzara'at* underscore the stark contrast between human defilement and divine perfection, demonstrating that anything impure must be separated from the sacred space and community. Another crucial theme is the **Role of the Priesthood**, highlighting the priest's function as God's appointed mediator and arbiter of ritual status, responsible for upholding the divine standards of purity. This passage also subtly introduces the theme of **Sin and its Consequences**, as *tzara'at* is often seen as a physical manifestation or symbol of sin's defiling and isolating effects, leading to separation from God and community, a concept echoed in passages like [Isaiah 59:2](/isaiah/59-2 "Isaiah 59:2 - Your Sins Have Separated You").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Priest (Hebrew, _kôhên'_):** The *kôhên* was the divinely appointed mediator and arbiter of ritual purity in ancient Israel. His role in diagnosing *tzara'at* was not medical but theological and legal. As God's representative, he was tasked with discerning and declaring what was clean or unclean according to divine law, thereby upholding the sanctity of the camp and the covenant relationship. His pronouncement carried divine authority and determined an individual's social and religious standing within the community.
* **Spread (Hebrew, _pâsâh'_):** This primitive root signifies "to spread," "to extend," or "to break out." In the context of *tzara'at*, the spreading of the affliction was the definitive diagnostic criterion for confirming the severe, defiling nature of the condition. Unlike a localized spot that might heal, a spreading lesion indicated a progressive and deeply rooted impurity, necessitating the declaration of uncleanness and the subsequent isolation. This word emphasizes the active, worsening nature of the plague.
* **Unclean (Hebrew, _ṭâmêʼ'_):** This term denotes a state of ritual impurity or defilement. It is not necessarily a moral judgment but a ritual status that rendered a person unfit to participate in sacred activities or to be in close proximity to the holy. Being declared *ṭâmêʼ* meant temporary (or in the case of *tzara'at*, potentially long-term) separation from the community and the tabernacle, highlighting the stark contrast between human impurity and God's absolute holiness. This state of defilement required specific purification rites to be re-admitted to the community.

#### Verse Breakdown
* **"And the priest shall look upon him the seventh day":** This clause emphasizes the priest's crucial role as the divinely appointed diagnostician and the specific timing of the re-examination. The "seventh day" (H7637 *shᵉbîyʻîy* and H3117 *yôwm*) signifies the completion of the initial observation period, a time of reckoning and definitive judgment, indicating the methodical and patient nature of the diagnostic process.
* **"and if it be spread much abroad in the skin,":** This is the pivotal diagnostic criterion. The outward manifestation of the affliction's progression—its visible spreading (H6581 *pâsâh*) in the skin (H5785 *ʻôwr*)—is the undeniable sign that confirms the presence of *tzara'at*. It indicates a condition that is not self-limiting but actively worsening, thus requiring a definitive declaration of uncleanness.
* **"then the priest shall pronounce him unclean:":** This highlights the priest's authoritative declaration. It is not merely an observation but a formal, binding judgment (H2930 *ṭâmêʼ*) that alters the individual's ritual status and initiates the prescribed consequences of uncleanness, including social ostracization. The priest acts as God's agent in this pronouncement.
* **"it is the plague of leprosy.":** This final statement unequivocally identifies the condition as *tzara'at* (H6883 *tsâraʻath*), using the term "plague" (H5061 *negaʻ*) to emphasize its nature as a severe, God-sent affliction that carries profound ritual defilement and necessitates strict adherence to the purification laws. It is the definitive diagnosis.

#### Literary Devices
Leviticus 13:27, like much of the Mosaic Law, prominently features **Legal Language** and a **Prescriptive Tone**. The text is direct, declarative, and imperative, outlining precise instructions for diagnosis and action. This reflects the divine authority behind the commands and their non-negotiable nature for the Israelite community. The meticulous detail in describing the diagnostic criteria, such as the spreading of the affliction, serves to eliminate ambiguity and ensure consistent application of the law. Furthermore, the passage employs **Symbolism**, where the physical plague of *tzara'at* serves as a powerful symbol of sin and its defiling, isolating effects. Just as *tzara'at* spreads and separates the afflicted from the holy community, so too does sin spread its corruption and create a barrier between humanity and a holy God. The priest's role also carries **Typological Significance**, foreshadowing a greater High Priest who would not merely diagnose but actively cleanse from the ultimate defilement of sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:27 powerfully underscores God's meticulous concern for holiness and purity within His covenant community. The detailed laws concerning *tzara'at* are not merely public health regulations but profound theological statements about the nature of sin and its defiling effects. Just as the spreading *tzara'at* separated an individual from the camp and the presence of God, so too does sin, in its pervasive nature, separate humanity from a holy God. The priest's role as the arbiter of purity highlights the need for a mediator to discern and address defilement, pointing to a divine order where impurity cannot stand in the presence of absolute holiness. This strict separation was designed to impress upon Israel the gravity of sin and the unblemished nature of the God they worshipped, emphasizing that all humanity falls short of His glorious standard.

* [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")
* [Isaiah 59:2](/isaiah/59-2 "Isaiah 59:2 - Your Sins Have Separated You")
* [Leviticus 19:2](/leviticus/19-2 "Leviticus 19:2 - Be Holy, For I Am Holy")

### REFLECTION AND APPLICATION
While the specific diagnostic procedures for *tzara'at* are part of the Old Covenant ceremonial law and are not directly applicable to believers today, the spiritual truths they convey remain profoundly relevant. This passage serves as a stark reminder of the insidious and isolating nature of sin. Just as the "spreading abroad" of *tzara'at* was the definitive sign of a serious, defiling condition, so too does sin, if left unchecked, spread its corrupting influence throughout our lives, affecting our thoughts, words, and actions, and ultimately creating a barrier between us and God. The priest's careful examination parallels our need for honest self-examination and spiritual discernment, guided by the Holy Spirit and the Word of God, to identify areas of sin and impurity in our lives. It calls us to acknowledge the seriousness of even seemingly small transgressions, recognizing their potential to defile and separate. Ultimately, this passage points us to the profound need for a divine cleanser, one who can not merely diagnose but truly purify us from the pervasive plague of sin, enabling us to live in reconciled relationship with a holy God.

#### Questions for Reflection
* **In what ways might sin be "spreading abroad" in my own life, perhaps subtly, and what steps can I take to address it?**
* **How does the priest's role in diagnosing *tzara'at* inform my understanding of the need for spiritual discernment in my own life and in the community of faith?**
* **Considering the social and religious isolation caused by *tzara'at*, how does sin similarly isolate us from God and from healthy relationships with others?**
* **What does this passage teach me about God's holiness and His unwavering standard of purity, and how does that impact my daily walk?**

### FAQ
**What was *tzara'at* and why was it so significant in ancient Israel?**

Answer: *Tzara'at* (צָרַעַת) was a broad category of severe skin afflictions, and sometimes even mold or mildew on garments and houses, described in [Leviticus 13-14](/leviticus/13 "Leviticus 13-14 - Laws Concerning Tzara'at"). While often translated as "leprosy" in older English versions, it was not necessarily the modern Hansen's disease. Its significance was primarily ritual and theological, not just medical. It was considered a "plague" (נֶגַע, *negaʿ*) sent by God, rendering an individual ritually "unclean" (*ṭâmêʼ*). This uncleanness meant exclusion from the Israelite camp and the tabernacle, symbolizing separation from God's holy presence. It highlighted the meticulousness of God's purity standards and the profound consequences of defilement within the covenant community, as seen in [Leviticus 13:45-46](/leviticus/13-45-46 "Leviticus 13:45-46 - The Leper's Isolation").

**Why was a priest, rather than a physician, responsible for diagnosing *tzara'at*?**

Answer: The priest's role in diagnosing *tzara'at* was fundamentally different from that of a modern physician. The priest was not primarily concerned with medical treatment but with ritual purity and the maintenance of the covenant community's holiness. His function was to discern and declare whether an individual was ritually clean or unclean according to God's law, thereby determining their eligibility to participate in communal life and worship. This highlights that *tzara'at* was viewed as a spiritual and ritual defilement, a "plague" that affected one's relationship with God and the community, rather than solely a physical illness. The priest acted as God's designated arbiter of purity, ensuring the sanctity of the camp where God's presence dwelt, as reflected in the detailed instructions throughout [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws of Tzara'at").

**How do the laws concerning *tzara'at* apply to Christians today, given that we are under a New Covenant?**

Answer: While the specific ceremonial laws regarding *tzara'at* are not directly binding on New Covenant believers, they offer profound spiritual lessons. The physical defilement of *tzara'at* serves as a powerful **type** or **symbol** of sin. Just as *tzara'at* spread and separated, so too does sin corrupt and isolate us from a holy God. The Old Testament priest could only diagnose and declare uncleanness; he could not truly cleanse the afflicted from the disease itself. This points to our desperate need for a greater High Priest, Jesus Christ, who has the power to not only diagnose sin but to truly cleanse us from its defilement and reconcile us to God. The laws emphasize God's absolute holiness and His intolerance for impurity, reminding us that through Christ, we are called to a life of spiritual purity and holiness, empowered by the Holy Spirit, as taught in passages like [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy in All You Do").

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:27, with its stark declaration of uncleanness due to the spreading plague of *tzara'at*, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The Old Covenant priest could only diagnose and separate; he had no power to heal the *tzara'at* itself or to truly cleanse the afflicted. This limitation powerfully foreshadows the inadequacy of the Law to deal with humanity's deepest problem: sin. Just as *tzara'at* was a physical manifestation of defilement that separated individuals from the community and God's presence, so too is sin a spiritual plague that inherently separates us from a holy God. Jesus, however, stands as the perfect High Priest, not of the Aaronic order, but of a superior order (as described in [Hebrews 7:11-28](/hebrews/7-11-28 "Hebrews 7:11-28 - A Superior Priesthood")). He did not merely diagnose sin; He confronted it directly. His ministry was marked by compassionately touching and healing those afflicted with *tzara'at* (e.g., [Matthew 8:2-3](/matthew/8-2-3 "Matthew 8:2-3 - Jesus Heals a Leper")), demonstrating His divine authority over both physical disease and, more profoundly, over the spiritual defilement of sin. Through His sacrificial death on the cross, Jesus became the ultimate purification offering, shedding His blood to cleanse us from "dead works to serve the living God" ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Cleansing by Christ's Blood")). He is the one who can truly "pronounce" us clean, not based on our lack of outward blemish, but on the complete and perfect cleansing wrought by His atonement, bringing us into full communion with God and His holy people ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing from All Sin")). Thus, the terrifying verdict of *tzara'at* in Leviticus 13:27 ultimately points to the glorious truth that in Christ, there is no condemnation, but full and lasting cleansing for all who believe ([Romans 8:1](/romans/8-1 "Romans 8:1 - No Condemnation in Christ Jesus")).

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.