Leviticus 13:3

Translation
King James Version
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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
and the priest shall examine the plague in the skin of the body: and if the hair in the plague has turned white, and the appearance of the plague is deeper than the body’s skin, it is the plague of leprosy; and the priest shall examine him, and pronounce him unclean.
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Geneva Bible (1599)
And the Priest shall looke on the sore in the skinne of his flesh: if the heare in the sore be turned into white, and the sore seeme to be lower then the skinne of his flesh, it is a plague of leprosie. therefore the Priest shall looke on him, and pronounce him vncleane:
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Young's Literal Translation
and the priest hath seen the plague in the skin of the flesh, and the hair in the plague hath turned white, and the appearance of the plague is deeper than the skin of his flesh--it is a plague of leprosy, and the priest hath seen him, and hath pronounced him unclean.
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See also
Romans 3:19Romans 3:20Romans 7:7John 20:23Acts 20:28Revelation 2:231 Timothy 1:20
In the KJVVerse 3,056 of 31,102

Study This Verse

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, 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 and purification after childbirth in Leviticus 12. 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. 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". 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, 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, 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, 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.

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 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.

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), 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.

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; Mark 1:40-42; Luke 5:12-13). 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, 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).

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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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