Leviticus 13:3

KJV

And the priest shall look on the plague in the skin of the flesh: and [when] the hair in the plague is turned white, and the plague in sight [be] deeper than the skin of his flesh, it [is] a plague of leprosy: and the priest shall look on him, and pronounce him unclean.

KJV (with Strong's)

And the priest {H3548} shall look {H7200} on the plague {H5061} in the skin {H5785} of the flesh {H1320}: and when the hair {H8181} in the plague {H5061} is turned {H2015} white {H3836}, and the plague {H5061} in sight {H4758} be deeper {H6013} than the skin {H5785} of his flesh {H1320}, it is a plague {H5061} of leprosy {H6883}: and the priest {H3548} shall look {H7200} on him, and pronounce him unclean {H2930}.

Complete Jewish Bible

The cohen is to examine the sore on his skin; if the hair in the sore has turned white, and the sore appears to go deep into the skin, it is tzara'at, and after examining him the cohen is to declare him unclean.

Berean Standard Bible

The priest is to examine the infection on his skin, and if the hair in the infection has turned white and the sore appears to be deeper than the skin, it is a skin disease. After the priest examines him, he must pronounce him unclean.

American Standard Version

and the priest shall look on the plague in the skin of the flesh: and if the hair in the plague be turned white, and the appearance of the plague be deeper than the skin of his flesh, it is the plague of leprosy; and the priest shall look on him, and pronounce him unclean.

Commentary

### SUMMARY
Leviticus 13:3 provides the foundational diagnostic criteria for *tzara'at*, a severe and ritually defiling skin affliction, as observed by the Israelite priest. This verse specifies two definitive signs: the presence of white hair within the affected lesion and the visible depth of the plague appearing deeper than the surrounding skin. Upon confirming these indicators, the priest was divinely mandated to declare the individual ritually unclean, highlighting his indispensable role as both a public health arbiter and a spiritual guardian responsible for maintaining the community's purity and the sanctity of God's dwelling.

### CONTEXT
* **Literary Context:** Leviticus 13:3 is strategically placed within a comprehensive legal framework in [Leviticus chapters 13-14](/leviticus/13 "Leviticus 13-14 - Laws Concerning Skin Diseases and Discharges"), which meticulously outlines the identification, isolation, and purification rituals for various skin diseases and bodily discharges, collectively termed *tzara'at*. This section immediately follows laws concerning clean and unclean foods and animals in [Leviticus 11](/leviticus/11 "Leviticus 11 - Clean and Unclean Animals") and purification after childbirth in [Leviticus 12](/leviticus/12 "Leviticus 12 - Purification After Childbirth"). The overarching theological thread woven throughout these chapters is the imperative of maintaining ritual purity within the Israelite camp, a non-negotiable prerequisite for God's holy presence to dwell among His people. The precise instructions in verse 3 initiate the diagnostic process, setting the stage for the subsequent, often lengthy, steps of isolation and potential cleansing.
* **Historical & Cultural Context:** In ancient Israel, the priest functioned as far more than a spiritual leader facilitating worship and sacrifice; he also served as a crucial public health authority. Given the communal living arrangements, particularly during the wilderness wanderings and early settlement, the rapid spread of contagious diseases posed a significant threat to the health, order, and integrity of the nascent community. The *tzara'at* laws, therefore, operated as a divinely instituted quarantine system, designed to prevent widespread outbreaks. Beyond physical well-being, these regulations were profoundly intertwined with the concepts of holiness (*qodesh*) and ritual purity (*tahorah*). Anything deemed *ṭâmêʼ* (unclean) could defile the entire camp and, by extension, compromise the sanctity of God's dwelling place, the Tabernacle. The priest's pronouncement of "unclean" was not merely a medical diagnosis but a binding declaration of ritual status that necessitated immediate separation from the community and the sanctuary, as explicitly commanded in [Numbers 5:2-3](/numbers/5-2 "Numbers 5:2-3 - Command to Remove the Unclean from the Camp"). This system underscored a holistic view of life where physical health, social order, and spiritual purity were inextricably linked under God's covenant.
* **Key Themes:** This verse contributes significantly to several major theological and narrative themes prevalent in Leviticus and the broader Pentateuch. Foremost among these is the theme of **holiness and purity**, emphasizing God's absolute sanctity and His demand that His people reflect His character by maintaining a state of ritual purity, as underscored by the repeated command, "[You shall be holy, for I the LORD your God am holy](/leviticus/19-2 "Leviticus 19:2 - Be Holy, For I Am Holy")". The detailed diagnostic process highlights the theme of **divine order and meticulousness**, revealing God's concern for every aspect of His people's lives, from the grand covenant to the minutiae of daily living and health. Furthermore, the priest's unique role emphasizes the theme of **mediation and authority**, as he stands as the divinely appointed arbiter between God's holy standards and the people's state of purity, a role that foreshadows the ultimate mediator. Finally, the inherent defilement of *tzara'at* points to the pervasive nature of **sin and its defiling effects**, which inherently separate humanity from a holy God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Plague (Hebrew, _negaʻ_):** From H5061, this term (נֶגַע) literally means "a blow," "a stroke," or "an infliction." In the specific context of Leviticus 13-14, it refers to a visible skin lesion, mark, or outbreak that could indicate *tzara'at*. It is a neutral term for the physical manifestation itself, but its interpretation by the priest determined its ritual status. The repeated use of *negaʻ* throughout these chapters emphasizes the physical manifestation that triggers the diagnostic and ritual process, underscoring the tangible nature of the defilement.
* **Turned (Hebrew, _hâphak_):** From H2015, this primitive root (הָפַךְ) means "to turn about or over," implying a change or transformation. In this verse, it specifically describes the hair in the plague undergoing a visible change, turning white. This signifies a fundamental alteration in the affected tissue, indicating a condition that is not superficial but has deeply impacted the vitality and natural state of the hair, making it a critical diagnostic sign of a serious, pervasive affliction.
* **Unclean (Hebrew, _ṭâmêʼ_):** From H2930, this primitive root (טָמֵא) signifies a state of being foul or contaminated, particularly in a ceremonial or moral sense. Being declared *ṭâmêʼ* did not necessarily imply a moral failing or sin in every instance, but rather a ritual status that rendered an individual unfit for participation in the community's worship or full interaction within the holy camp. This state required specific purification rites to be restored to *ṭahor* (clean) status. The priest's declaration of *ṭâmêʼ* was a serious pronouncement, leading to social and religious separation, highlighting the absolute necessity of purity in God's presence.

#### Verse Breakdown
* **"And the priest shall look on the plague in the skin of the flesh":** This opening clause establishes the primary agent and the object of examination. The "priest" (כֹּהֵן) is divinely appointed for this task, emphasizing that this is not merely a medical consultation in the modern sense, but a ritual assessment of profound spiritual and communal significance. The "plague" (נֶגַע) is the visible lesion, specifically located "in the skin of the flesh," indicating a superficial yet potentially serious manifestation that requires careful, authoritative scrutiny.
* **"and [when] the hair in the plague is turned white":** This is the first of two critical diagnostic signs. The discoloration of hair within the affected area, specifically turning "white" (לָבָן), was a key indicator of *tzara'at*. This change suggested a deeper, more pervasive condition than a mere surface irritation, implying a loss of vitality or a fundamental, irreversible alteration to the living tissue, distinguishing it from other, less severe skin conditions.
* **"and the plague in sight [be] deeper than the skin of his flesh":** This is the second crucial diagnostic sign. The visual appearance of the lesion being "deeper" (עָמֹק) than the surrounding healthy skin indicated that the affliction was not superficial but had penetrated into the underlying layers. This depth suggested a more severe, entrenched, and potentially spreading condition, further distinguishing *tzara'at* from other, less serious skin ailments. The priest's visual assessment was paramount.
* **"it [is] a plague of leprosy":** This declarative statement is the priest's definitive diagnosis. Based on the two preceding criteria (white hair and visible depth), the priest authoritatively concludes that the condition is indeed *tzaraʻath* (צָרַעַת), often translated as "leprosy" in older versions, though it encompassed various severe skin conditions, not exclusively modern Hansen's disease. This pronouncement carries immense weight, triggering the subsequent ritual and social implications for the afflicted individual.
* **"and the priest shall look on him, and pronounce him unclean.":** This final clause reiterates the priest's authority and articulates the immediate, grave consequence of the diagnosis. The priest's "look" (רָאָה) is not just observation but an authoritative judgment and declaration. The pronouncement of "unclean" (טָמֵא) immediately separates the individual from the holy community, necessitating isolation to prevent ritual defilement and to protect the sanctity of the camp where God's presence resided, thereby safeguarding the covenant relationship.

#### Literary Devices
Leviticus 13:3 employs several significant literary devices that amplify its meaning and impact. **Repetition** is a prominent feature, particularly in the repeated mention of "the priest shall look" and "the plague." This repetition underscores the centrality of the priest's divinely ordained role in the diagnostic process and highlights the persistent, visible nature of the affliction itself, emphasizing the meticulousness and gravity required in its assessment. **Symbolism** is profoundly at play, as *tzara'at* itself functions as a potent symbol. While a physical disease, it frequently symbolizes sin in its corrupting, defiling, and isolating effects. Just as *tzara'at* spreads and separates the afflicted from the community, so too does sin spread within an individual and separate them from God and from healthy fellowship with others. The visual signs—white hair and deep lesions—can also be seen as symbolic of the internal corruption and spiritual "death" that sin brings. Furthermore, the entire diagnostic process, with its strict criteria and the priest's authoritative pronouncement, serves as a powerful **foreshadowing** of the ultimate judgment of sin and the profound need for a divine arbiter to declare one clean or unclean, pointing ultimately to Christ's unique authority over both sin and sickness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The detailed regulations in Leviticus 13:3 and the subsequent chapters reveal profound theological truths about God's character and His relationship with His people. At its core, the law concerning *tzara'at* highlights God's absolute holiness and His demand for purity within His covenant community. The physical manifestation of the disease and its resulting ritual impurity served as a tangible, visible reminder of the pervasive nature of defilement and the absolute necessity of separation from anything that could compromise the sanctity of the camp where God dwelt. This intricate system was not merely about public hygiene but about maintaining a holy space for a holy God, teaching Israel about the radical separation required from sin and impurity to preserve their covenant relationship. The priest's role as diagnostician underscores the need for an authoritative declaration regarding one's spiritual status, a concept that finds its ultimate fulfillment in Christ, who alone can truly declare us clean.

* [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy")
* [Numbers 5:2-3](/numbers/5-2 "Numbers 5:2-3 - Removing the Unclean from the Camp")
* [Isaiah 59:2](/isaiah/59-2 "Isaiah 59:2 - Sin Separates from God")

### REFLECTION AND APPLICATION
While the ceremonial laws of Leviticus are not directly binding on New Covenant believers, they offer profound spiritual lessons applicable to our lives today. The meticulousness of the priest's examination in Leviticus 13:3 serves as a powerful metaphor for the need for spiritual discernment and self-examination. Just as a physical plague required careful, objective assessment by a divinely appointed authority, so too do we need to diligently examine our spiritual condition and the influences in our lives against the unchanging truth of God's Word. The concept of *tzara'at* as a potent symbol for sin compels us to recognize sin's insidious, defiling, and isolating nature. Sin, like the ancient "leprosy," corrupts from within, spreads if unchecked, and ultimately separates us from the holy presence of God and from healthy fellowship with others. This passage calls us to a deeper awareness of our own spiritual blemishes, the urgent need for divine intervention to cleanse and restore us, and the importance of living a life set apart for God's glory.

#### Questions for Reflection
* **How does the priest's careful examination of *tzara'at* challenge me to be more discerning about spiritual "blemishes" in my own life or community?**
* **In what ways does this passage highlight the destructive and isolating nature of sin, and how does that understanding impact my pursuit of holiness?**
* **Considering the strict requirements for ritual purity, what does this passage teach me about the absolute holiness of God and the reverence due to Him?**

### FAQ
**What was "leprosy" (tzara'at) in the biblical context?**

Answer: In the biblical context, "leprosy" (Hebrew: *tzaraʻath*, צָרַעַת) was a broad term encompassing various severe and often contagious skin diseases, as well as afflictions of clothing and houses. It was not exclusively modern Hansen's disease, though that may have been one form. The symptoms described in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases") include white hair in the lesion, a deeper appearance than the surrounding skin, raw flesh, and spreading patches. The primary concern was not just medical, but ritual: *tzaraʻath* rendered a person ritually unclean (*ṭâmêʼ*), requiring separation from the community and the sanctuary.

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

Answer: The priest's unique role in diagnosing *tzaraʻath* underscores that the primary concern was not merely a medical one, but a matter of ritual purity and the maintenance of the community's holiness. In ancient Israel, the priest functioned as the guardian of the covenant and the arbiter of ritual law. His diagnosis determined an individual's ritual status—clean or unclean—which had profound social and religious implications, including separation from the holy camp and exclusion from worship. While there were certainly practical health benefits to isolating contagious individuals, the ultimate purpose was to preserve the sanctity of God's presence among His people, as detailed throughout [the Book of Leviticus](/leviticus/1 "The Book of Leviticus").

**What were the social implications of being declared "unclean" due to *tzara'at*?**

Answer: Being declared "unclean" due to *tzaraʻath* resulted in severe social and religious isolation. The afflicted individual was required to live "outside the camp" ([Leviticus 13:46](/leviticus/13-46 "Leviticus 13:46 - The Leper's Isolation")), physically separated from family, friends, and the communal life. They had to wear torn clothes, let their hair hang loose, cover their upper lip, and cry out "Unclean! Unclean!" to warn others of their defiled status. This separation was not merely a quarantine; it was a profound ritual exclusion from the holy community, emphasizing the defiling nature of the condition and the strict requirements for maintaining the purity of God's dwelling place. The individual was cut off from public worship and social interaction until declared clean by the priest, often after a lengthy purification process outlined in [Leviticus 14](/leviticus/14 "Leviticus 14 - Cleansing of the Leper and Houses").

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:3, with its meticulous rules for diagnosing ritual impurity, powerfully foreshadows the ultimate cleansing and restoration found in Jesus Christ. The Levitical priest could only diagnose and declare a person unclean, enforcing separation from the holy community. He possessed no inherent power to truly heal or make clean. However, Jesus, our great High Priest, demonstrates divine authority over all forms of impurity, both physical and spiritual. Unlike the Levitical priests who were required to keep their distance from the unclean, Jesus repeatedly touched and healed those afflicted with *tzaraʻath* (e.g., [Matthew 8:2-3](/matthew/8-2 "Matthew 8:2-3 - Jesus Heals a Leper"); [Mark 1:40-42](/mark/1-40 "Mark 1:40-42 - Jesus Cleanses a Leper"); [Luke 5:12-13](/luke/5-12 "Luke 5:12-13 - Jesus Heals a Man Full of Leprosy")). By doing so, He not only healed their physical ailments but also reversed their ritual impurity, restoring them to full fellowship with God and community. This act profoundly illustrates that Jesus Himself is the source of true cleansing, taking upon Himself our defilement to make us pure. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), the one who makes the unclean clean, offering a new covenant of grace where our deepest spiritual "leprosy"—sin—is forgiven and we are brought near to a holy God, no longer separated but reconciled through His shed blood and perfect sacrifice ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Blood Cleanses Conscience")).

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.

Cross-References

Romans 3:19

¶ Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

Romans 3:20

Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law [is] the knowledge of sin.

Romans 7:7

¶ What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

John 20:23

Whose soever sins ye remit, they are remitted unto them; [and] whose soever [sins] ye retain, they are retained.

Acts 20:28

Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.

Revelation 2:23

And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

1 Timothy 1:20

Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.