Leviticus 13:45

KJV

And the leper in whom the plague [is], his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.

KJV (with Strong's)

And the leper {H6879} in whom the plague {H5061} is, his clothes {H899} shall be rent {H6533}, and his head {H7218} bare {H6544}, and he shall put a covering {H5844} upon his upper lip {H8222}, and shall cry {H7121}, Unclean {H2931}, unclean {H2931}.

Complete Jewish Bible

"Everyone who has tzara'at sores is to wear torn clothes and unbound hair, cover his upper lip and cry, 'Unclean! Unclean!'

Berean Standard Bible

A diseased person must wear torn clothes and let his hair hang loose, and he must cover his mouth and cry out, ‘Unclean, unclean!’

American Standard Version

And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry, Unclean, unclean.

Commentary

### SUMMARY
Leviticus 13:45 meticulously outlines the mandatory public actions for an individual diagnosed with *tzara'at*, a severe skin condition often translated as "leprosy," prescribing a visible and audible declaration of their ritual impurity. These regulations enforced a profound physical and spiritual separation of the afflicted from the Israelite community, serving as a stark, unavoidable warning to others, thereby safeguarding the camp's purity and underscoring the deep societal and religious implications of defilement in ancient Israel's covenant relationship with a holy God.

### CONTEXT
* **Literary Context:** Leviticus 13, along with chapter 14, constitutes a detailed legal corpus within the Mosaic Law, specifically addressing the diagnosis, management, and purification rites associated with *tzara'at*. This section is embedded within the broader framework of Israel's purity laws found in [Leviticus 11-15](/leviticus/11 "Leviticus 11-15 - Laws of Purity and Impurity"), which meticulously define what renders a person, object, or place ritually clean or unclean. These laws transcend mere hygiene, serving as foundational theological principles that establish boundaries for Israel's interaction with a holy God and for maintaining the sanctity of the tabernacle, God's dwelling place among His people. The preceding verses in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases") provide the intricate diagnostic criteria for various skin afflictions, empowering the priest to discern between benign conditions and those identified as *tzara'at*. Following verse 45, the chapter concludes by reiterating the priest's authoritative role in declaring a person clean or unclean, emphasizing the gravity of the condition and the imperative for strict adherence to these divine statutes to preserve the holiness of the community.

* **Historical & Cultural Context:** In ancient Israel, *tzara'at* (צָרַעַת) was far more than a medical ailment; it was a condition deeply intertwined with profound social, religious, and even punitive connotations. While often rendered "leprosy," the Hebrew term likely encompassed a spectrum of severe skin diseases, and notably, even mildew on clothing or houses, as evidenced in [Leviticus 14:34-35](/leviticus/14-34-35 "Leviticus 14:34-35 - Tzara'at in Houses and Garments"). Unlike modern medical diagnoses, the paramount concern was ritual impurity (*ṭum'ah*), which rendered an individual unfit to participate in communal life, worship, or even reside within the Israelite camp. The actions mandated in [Leviticus 13:45](/leviticus/13-45 "Leviticus 13:45 - The Leper's Regulations")—torn clothes, bare head, covered upper lip, and the cry "Unclean, unclean!"—were universally recognized signs of mourning, deep affliction, and social disgrace, paralleling practices for the dead or those in profound grief (cf. [Ezekiel 24:17](/ezekiel/24-17 "Ezekiel 24:17 - Ezekiel's Mourning Prohibited")). This public display served as both an unambiguous warning to others to avoid contact and a constant, visual reminder of the individual's defiled state, underscoring the critical importance of ritual purity for the spiritual well-being and holiness of the entire community living in close proximity to the tabernacle, the sacred dwelling place of Yahweh.

* **Key Themes:** This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of **Holiness and Purity**, emphasizing God's absolute sanctity and His demand for a pure people who can dwell in His presence. The meticulous laws concerning *tzara'at* highlight the pervasive nature of impurity and the necessity of maintaining strict boundaries to preserve the sanctity of the camp and its inhabitants. Closely related is the theme of **Separation**, as the leper's enforced isolation visually and audibly demonstrates the consequences of defilement, which creates a barrier between the individual and the holy community, and ultimately, between humanity and a holy God. The public declaration of "Unclean, unclean" also underscores the theme of **Confession and Acknowledgment of Sin/Defilement**, serving as a poignant metaphor for humanity's need to recognize and confess its spiritual brokenness. Finally, the priestly role in diagnosis and purification points to the theme of **Mediation and Atonement**, foreshadowing the ultimate need for a mediator to bridge the gap created by impurity and sin, a theme developed throughout the sacrificial system in [Leviticus 1-7](/leviticus/1 "Leviticus 1-7 - The Sacrifices").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Plague (Hebrew, _negaʻ_):** (H5061) From the root נָגַע, meaning "to touch" or "to strike," _negaʻ_ refers to an infliction, a blow, or a spot. In the context of Leviticus 13, it specifically denotes the manifestation of *tzara'at* on skin, clothing, or houses. It emphasizes that the condition is not merely a physical ailment but a divinely permitted "stroke" or "affliction" that renders one ritually impure, necessitating priestly examination and strict adherence to purity laws.
* **Rent (Hebrew, _pâram_):** (H6533) A primitive root meaning "to tear." In this verse, it describes the mandatory tearing of the leper's clothes. This act was a universally recognized ancient Near Eastern symbol of profound grief, mourning, distress, or extreme affliction (e.g., [Genesis 37:34](/genesis/37-34 "Jacob Rends His Clothes")). For the leper, it served as a perpetual, public visual sign of their profound separation from normal life and communal participation, akin to mourning for the dead or for one's own lost social and spiritual standing.
* **Unclean (Hebrew, _ṭâmêʼ_):** (H2931) Derived from the root טָמֵא, meaning "foul in a religious sense." This term signifies ritual impurity, a state that rendered a person unfit for sacred activities, contact with holy things, or participation in the community gathered around the tabernacle. The emphatic repetition, "Unclean, unclean," serves as an undeniable and urgent public declaration, leaving no ambiguity about the individual's defiled status and serving as a critical warning to prevent others from inadvertently becoming ritually impure through contact.

#### Verse Breakdown
* **"And the leper in whom the plague [is]":** This opening clause precisely identifies the subject: an individual who has been authoritatively diagnosed by the priest as having an active, confirmed case of *tzara'at*. The phrase "in whom the plague [is]" underscores that this is not a transient or questionable condition, but a persistent state of ritual defilement that has been officially verified, triggering the subsequent, stringent regulations.
* **"his clothes shall be rent":** This command dictates that the afflicted person must tear their outer garments. This act was a profound and public visual sign of deep distress, mourning, and social disgrace. It served as a constant, visible marker of their outcast status, symbolizing their profound separation from the community and their normal life, effectively declaring them "dead" to society.
* **"and his head bare":** In ancient Israel, men typically kept their heads covered, especially in public or during religious observance, as a sign of decorum and honor. To have a bare or disheveled head was a sign of mourning, humiliation, or profound sorrow (cf. [2 Samuel 15:30](/2_samuel/15-30 "David's Mourning During Absalom's Rebellion")). This further emphasized the leper's state of isolation, grief, and disgrace, marking them as outside the normal social and religious order.
* **"and he shall put a covering upon his upper lip":** This instruction required the leper to cover the lower part of their face, specifically the upper lip and mouth area. This act was another potent symbol of mourning, silence, and humility, preventing them from speaking freely or participating in social discourse. It also served a practical purpose, potentially limiting the spread of any airborne particles, and reinforced the visual barrier between the afflicted and the clean, emphasizing their exclusion.
* **"and shall cry, Unclean, unclean":** This is the most striking and auditory command, a public, self-declaration of ritual impurity. The leper was compelled to loudly proclaim their own defiled status. This cry served as an immediate and vital warning to anyone approaching, ensuring that others could maintain their distance and avoid accidental defilement. The repetition of "Unclean, unclean" (טָמֵא טָמֵא) intensified the warning, leaving no ambiguity about the leper's status and the absolute necessity of immediate avoidance, thus protecting the purity of the camp and the sanctity of God's presence.

#### Literary Devices
Leviticus 13:45 employs several powerful **literary devices** to convey the gravity of *tzara'at* and its profound implications. **Symbolism** is paramount, as the torn clothes, bare head, and covered lip are not merely practical measures but deeply resonant visual symbols of mourning, disgrace, and complete social and spiritual alienation. These actions transform the individual into a living embodiment of ritual impurity, a walking sign of separation from God's holy people. The **repetition** of "Unclean, unclean" (טָמֵא טָמֵא) functions as an emphatic declaration, intensifying the warning and underscoring the absolute and undeniable nature of the defilement. This auditory device ensures that the message of impurity is unmistakable and unavoidable, creating a profound sense of urgency and warning. Furthermore, the entire verse functions as a powerful **metaphor** for the isolating and defiling nature of sin. Just as *tzara'at* separated an individual from the community and the presence of God, so too does sin create a barrier, highlighting the need for a profound and visible recognition of one's spiritual state. The prescribed actions create a vivid, multi-sensory portrayal of the devastating consequences of impurity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:45 profoundly illustrates the Old Testament's unwavering emphasis on God's absolute holiness and His demand for purity from His covenant people. The detailed regulations concerning *tzara'at* were not merely health codes but served as object lessons in the gravity of defilement—whether physical, moral, or spiritual—and its inherent capacity to separate individuals from the holy community and, by extension, from the presence of a holy God. The leper's enforced isolation and public declaration of uncleanness underscored the pervasive nature of impurity and the necessity of maintaining strict boundaries to preserve the sanctity of the camp, where God Himself dwelt. This ritual separation served as a constant reminder that sin, like *tzara'at*, contaminates and alienates, creating a formidable barrier between humanity and the divine, thus highlighting the profound need for divine cleansing and reconciliation.

* [Isaiah 59:2](/isaiah/59-2 "Isaiah 59:2 - Sin Separates from God")
* [Numbers 5:2](/numbers/5-2 "Numbers 5:2 - Command to Expel the Unclean")
* [Hebrews 12:14](/hebrews/12-14 "Hebrews 12:14 - Pursue Holiness")

### REFLECTION AND APPLICATION
While the specific ceremonial laws concerning *tzara'at* are not directly binding on New Covenant believers, the spiritual principles embedded in Leviticus 13:45 remain profoundly relevant for contemporary faith. This passage invites us to reflect deeply on the isolating and defiling nature of sin in our own lives. Just as the leper was visibly marked and compelled to cry out their uncleanness, sin, though often hidden from human eyes, creates a tangible barrier between us and God, and frequently between us and genuine community. It prompts us to engage in honest self-assessment of our spiritual state: Do we acknowledge the defiling power of sin in our hearts and actions, or do we attempt to hide it, rationalize it, or minimize its impact? Are we quick to confess our brokenness and need for grace, or do we pretend to be whole and self-sufficient? The leper's public cry serves as a powerful, uncomfortable call to humility and radical honesty, reminding us that true spiritual healing and restoration begin not with concealment, but with the courageous acknowledgment of our impurity and our desperate need for divine cleansing. This ancient law, therefore, encourages a posture of profound spiritual transparency, recognizing that only by confronting our sin can we truly seek and receive the transformative cleansing and restoration graciously offered by God.

#### Questions for Reflection
* **In what ways might unconfessed sin create a sense of isolation or separation in my life, mirroring the leper's experience of being cut off?**
* **How does the leper's public declaration of "Unclean, unclean" challenge my own tendency to hide or minimize my spiritual imperfections and failures?**
* **What does this passage teach me about the absolute holiness of God and His enduring expectation of purity from His people today, even in a spiritual sense?**

### FAQ
**Was *tzara'at* always a punishment for sin?**

Answer: While *tzara'at* was indeed often associated with divine judgment for specific sins in the Old Testament (e.g., Miriam's *tzara'at* in [Numbers 12:10](/numbers/12-10 "Numbers 12:10 - Miriam's Tzara'at") for slandering Moses, or King Uzziah's in [2 Chronicles 26:19-21](/2_chronicles/26-19-21 "2 Chronicles 26:19-21 - Uzziah's Tzara'at") for usurping priestly duties), the biblical text does not explicitly state that every instance of *tzara'at* was a direct, punitive consequence of personal sin. The laws in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws of Skin Diseases") describe a diagnostic process focused on ritual purity, not an inquiry into the moral cause of the affliction. The primary emphasis was on the ritual impurity of the condition itself, which necessitated separation and purification, regardless of its origin. It served as a powerful physical metaphor for the defiling nature of sin, but it is important to distinguish between a general association and a universal, direct causal link for every individual case.

**How did ancient Israelite society treat those with *tzara'at* beyond these regulations?**

Answer: Beyond the explicit regulations in [Leviticus 13:45](/leviticus/13-45 "Leviticus 13:45 - The Leper's Regulations"), individuals with *tzara'at* were effectively ostracized and marginalized from the mainstream of Israelite society. They were required to live outside the camp or city (cf. [Numbers 5:2-3](/numbers/5-2-3 "Numbers 5:2-3 - Expulsion of the Unclean")), cut off from their families, communal worship, and all daily social interaction. This isolation was profoundly debilitating, not just physically due to the disease, but also emotionally, psychologically, and spiritually. They were considered "dead while alive," a living embodiment of extreme defilement. Their only hope for reintegration into the community was a miraculous healing, followed by the elaborate purification rites detailed in [Leviticus 14](/leviticus/14 "Leviticus 14 - Purification Rites for Tzara'at"), which involved the priest's declaration of cleanness and specific sacrifices.

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:45, with its stark depiction of the leper's enforced isolation and public declaration of uncleanness, finds its profound Christ-centered fulfillment in Jesus' radical and compassionate approach to sin and defilement. The leper's cry, "Unclean, unclean," vividly portrays humanity's fallen state, separated from a holy God by the pervasive plague of sin. Yet, Jesus, the embodiment of divine holiness and purity, did not recoil from the unclean but actively sought them out, demonstrating His unique authority over all forms of defilement. In a powerful reversal of the Levitical law, Jesus touched the leper, and instead of becoming unclean Himself, He miraculously made the leper clean ([Matthew 8:2-3](/matthew/8-2-3 "Matthew 8:2-3 - Jesus Heals a Leper")). This act demonstrated not only His divine power to heal but also His compassionate identification with the outcast and His ability to transform impurity into purity. He became "unclean" for us, bearing our sin and its isolating consequences on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), so that we, who were once spiritually defiled and crying "unclean," might be declared righteous and brought near to God. Through His atoning sacrifice, Jesus offers not merely ritual cleansing but a complete spiritual transformation, enabling us to enter God's presence with boldness, no longer separated by the plague of sin ([Hebrews 10:19-22](/hebrews/10-19-22 "Hebrews 10:19-22 - Access to God Through Christ")). He is the ultimate High Priest who cleanses us from all unrighteousness, making us fit for eternal fellowship with God, fulfilling the deep spiritual longing for restoration that the leper's cry so eloquently expressed.

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

Micah 3:7

Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for [there is] no answer of God.

Leviticus 10:6

And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.

Ezekiel 24:17

Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not [thy] lips, and eat not the bread of men.

Lamentations 4:15

They cried unto them, Depart ye; [it is] unclean; depart, depart, touch not: when they fled away and wandered, they said among the heathen, They shall no more sojourn [there].

Luke 17:12

And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:

Ezekiel 24:22

And ye shall do as I have done: ye shall not cover [your] lips, nor eat the bread of men.

Leviticus 21:10

¶ And [he that is] the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes;