Leviticus 13:5

Translation
King James Version
And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more:
Ask
KJV (with Strong's)
And the priest H3548 shall look H7200 on him the seventh H7637 day H3117: and, behold, if the plague H5061 in his sight H5869 be at a stay H5975, and the plague H5061 spread H6581 not in the skin H5785; then the priest H3548 shall shut H5462 him up seven H7651 days H3117 more H8145:
Ask
Complete Jewish Bible
On the seventh day the cohen is to examine him again, and if the sore appears the same as before and has not spread on the skin, then the cohen is to isolate him for seven more days.
Ask
Berean Standard Bible
On the seventh day the priest is to reexamine him, and if he sees that the infection is unchanged and has not spread on the skin, the priest must isolate him for another seven days.
Ask
American Standard Version
and the priest shall look on him the seventh day: and, behold, if in his eyes the plague be at a stay, and the plague be not spread in the skin, then the priest shall shut him up seven days more:
Ask
World English Bible Messianic
The priest shall examine him on the seventh day, and, behold, if in his eyes the plague is arrested, and the plague hasn’t spread in the skin, then the priest shall isolate him for seven more days.
Ask
Geneva Bible (1599)
After, the Priest shall looke vpon him the seuenth day: and if the plague seeme to him to abide still, and the plague growe not in the skin, the Priest shall shut him vp yet seuen dayes more.
Ask
Young's Literal Translation
`And the priest hath seen him on the seventh day, and lo, the plague hath stood in his eyes, the plague hath not spread in the skin, and the priest hath shut him up a second seven days.
Ask
In the KJVVerse 3,058 of 31,102

Study This Verse

SUMMARY

Leviticus 13:5 meticulously outlines the second stage of diagnosis for a suspected skin affliction, often referred to as "leprosy" (Hebrew: negaʻ), within ancient Israel. Following an initial seven-day period of isolation, this verse mandates that the priest re-examine the individual. If the "plague" shows no signs of spreading or worsening, remaining "at a stay," the individual is then subjected to an additional seven-day period of quarantine. This protocol underscores the Mosaic Law's profound concern for both the physical health and ritual purity of the community, emphasizing caution, thoroughness, and the discerning role of the priesthood in managing potentially contagious conditions and maintaining communal holiness in the presence of a holy God.

CONTEXT

  • Literary Context: Leviticus 13:5 is an essential step within the comprehensive legal framework detailed in Leviticus 13-14, which addresses the diagnosis, management, and purification rites for various skin diseases and other bodily discharges. The preceding verses, specifically Leviticus 13:1-4, establish the initial procedure: an individual presenting with a suspicious skin lesion is brought to the priest for examination and, if warranted, isolated for seven days. Verse 5 describes the critical re-examination at the conclusion of this initial period. Should the "plague" remain stable, a second isolation period is imposed, leading directly into Leviticus 13:6, where a different outcome (declaration of cleanness) is considered if the spot has faded. This sequence reveals a rigorous, multi-stage diagnostic process, prioritizing caution and thoroughness to prevent premature judgments of either cleanness or uncleanness. The entire chapter functions as a detailed medical and ritual protocol, demonstrating the Law's holistic approach to community health and purity.
  • Historical & Cultural Context: In ancient Israel, skin diseases, collectively designated by the Hebrew term negaʻ (נֶגַע), transcended mere physical ailments, carrying profound ritual and social implications. While frequently translated as "leprosy," negaʻ likely encompassed a spectrum of dermatological conditions, not exclusively Hansen's disease. The presence of such a "plague" rendered an individual ritually unclean, necessitating their separation from the communal camp and the Tabernacle, as explicitly commanded in Numbers 5:1-4. This separation was vital for safeguarding the sanctity of the community, which was called to reflect God's holiness (Leviticus 11:44-45). The priest (kôhên) served as the paramount authority in these matters, embodying roles akin to a physician, public health official, and spiritual leader. Their diagnostic function, predicated on careful, prolonged observation, formed the bedrock of the Israelite system of quarantine—a remarkably sophisticated public health measure for the ancient world, designed to prevent disease transmission and preserve the ritual purity of the covenant community.
  • Key Themes: Leviticus 13:5 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's demand for a set-apart people who reflect His character. The meticulous laws concerning negaʻ highlight how physical conditions could impact ritual purity, thus affecting one's ability to participate in communal worship and daily life. Another key theme is Divine Order and Wisdom, as these detailed regulations reveal God's providential care for the health and well-being of His people, providing practical guidelines for public health that were remarkably advanced for their time. The role of the Priesthood as Mediators and Discerners is also central; the priests were not merely ritual performers but were entrusted with the crucial responsibility of discerning purity and impurity, thereby safeguarding the community's access to God's holy presence. Finally, the laws underscore the theme of Separation and Restoration, where impurity necessitates temporary separation, but God, through prescribed rituals, also provides a path for cleansing and re-integration into the community, foreshadowing the ultimate restoration offered in Christ (Leviticus 14).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Plague (Hebrew, negaʻ, H5061): From a root meaning "to strike" or "to touch," negaʻ refers to a "blow" or "infliction," and by implication, a "spot" or "mark." In Leviticus 13, it specifically denotes a skin eruption or lesion that requires priestly examination. It is crucial to understand that negaʻ is not exclusively "leprosy" in the modern medical sense, but rather a category of skin conditions with ritual implications. Its presence signified a state of impurity that separated an individual from the community and the sanctuary, necessitating a careful, prescribed process of diagnosis and management. The term emphasizes the affliction as a potential divine "stroke" or mark.
  • Be at a stay (Hebrew, ʻâmad, H5975): This primitive root means "to stand," "to remain," "to be fixed," or "to continue." In this context, it signifies that the skin lesion has not progressed, spread, or worsened; it has "stood still." The stability of the "plague" is a critical observation for the priest. It indicates that the condition is not actively deteriorating, which, while not a definitive sign of healing, is a necessary precursor to further observation rather than an immediate declaration of severe uncleanness. This stability warrants continued caution and a second isolation period, as it implies an uncertain state that requires more time to manifest its true nature.
  • Shut him up (Hebrew, çâgar, H5462): This primitive root means "to shut," "to close," or "to confine," and figuratively, "to surrender." Here, it refers to the act of isolating the individual, placing them in quarantine. The repetition of this action, after an initial seven days, underscores the meticulous and cautious approach required by the Law. It is a protective measure for the community, preventing potential contamination, and simultaneously provides a period for the afflicted individual to be observed further, away from the communal space and its sacred precincts, allowing for a more accurate diagnosis.

Verse Breakdown

  • "And the priest shall look on him the seventh day": This clause highlights the priest's indispensable role as the diagnostician and arbiter of ritual purity. The "seventh day" specifically refers to the conclusion of the initial seven-day isolation period mandated in Leviticus 13:4. This re-examination is not a casual glance but a careful, discerning visual inspection, emphasizing the gravity of the situation and the profound responsibility placed upon the priestly office to safeguard the community's holiness.
  • "and, behold, [if] the plague in his sight be at a stay, [and] the plague spread not in the skin": This is the crucial diagnostic condition that dictates the subsequent action. The priest's observation ("in his sight") must confirm two things: first, that the lesion "be at a stay" (Hebrew ʻâmad), meaning it has remained stable and not progressed; and second, that it has "spread not in the skin," confirming the absence of active deterioration or expansion of the affliction. This stable, non-spreading state is ambiguous; it does not indicate healing, nor does it confirm a severe, active disease, thus necessitating further, prolonged observation.
  • "then the priest shall shut him up seven days more": This is the prescribed action if the condition is stable but unresolved. The individual is subjected to an additional seven-day period of isolation. This second quarantine underscores the Law's prudence, thoroughness, and commitment to public health. It provides ample time for the disease to either manifest more clearly (by spreading) or begin to recede, allowing for a more definitive diagnosis in the subsequent examination, as described in Leviticus 13:6.

Literary Devices

Leviticus 13:5, like much of the Mosaic Law, employs several literary devices to convey its instructions with clarity, precision, and emphasis. Repetition is prominent, particularly with the recurring phrase "seven days," which reinforces the precise temporal framework of the diagnostic process and highlights the importance of thorough, patient observation. The term "the plague" is also repeated, maintaining focus on the central subject of the legislation. The structure of the verse itself is a classic example of casuistic law, utilizing an "if...then" (protasis-apodosis) format common in ancient Near Eastern legal texts. This precise, conditional language leaves no room for ambiguity in priestly judgment, clearly outlining a specific condition and its corresponding legal consequence. Furthermore, the concept of the "plague" itself carries rich symbolism, representing not only a physical ailment but also a state of ritual impurity that separates one from the holy community, serving as a tangible illustration of the spiritual defilement caused by sin. The priest's "sight" also emphasizes sensory imagery, highlighting the direct, visual observation required for accurate diagnosis and the weight of the priest's discerning gaze.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:5, situated within its broader context, powerfully illustrates God's meticulous concern for the well-being, holiness, and purity of His covenant people. The detailed regulations concerning skin diseases underscore a profound theology where physical health and ritual purity are intrinsically linked to spiritual uprightness and communal sanctity. God's desire for a holy people extended to every facet of their lives, including public health and hygiene. The "plague" (negaʻ) symbolized not only physical affliction but also a visible manifestation of impurity that required separation from the holy presence of God and His people. This meticulous process teaches the importance of careful discernment, patience, and the profound consequences of impurity, whether physical or spiritual, on an individual's relationship with God and community. It highlights that God is a God of order who provides clear guidelines for living in His presence.

REFLECTION AND APPLICATION

Leviticus 13:5, though rooted in ancient ritual law, offers profound timeless principles for spiritual reflection and practical application in the life of faith. Just as the priest carefully observed the physical condition, we are called to exercise diligent self-examination regarding our spiritual state. Sin, like a spiritual "plague," can spread insidiously, defiling our hearts and hindering our relationship with God and others. This verse encourages us to be patient and discerning, not rushing to judgment about ourselves or others, but allowing time for conditions—whether spiritual struggles, character flaws, or relational issues—to manifest or subside. The concept of "shutting up" or isolation, while physically challenging, can be a valuable spiritual discipline, providing space for introspection, confession, and healing away from the distractions and pressures of the world, allowing God to work in quiet solitude. Moreover, it reminds leaders, whether in the church or community, of the necessity for wise, cautious, and thorough discernment, prioritizing the well-being and purity of those under their care, ensuring that due diligence is exercised in all matters affecting the spiritual health of the flock. This passage calls us to a life of intentional purity and careful stewardship of our spiritual health.

Questions for Reflection

  • In what areas of my life might a "spiritual plague" (like a persistent sin, a negative habit, or unresolved bitterness) be "at a stay," neither worsening nor improving, indicating a need for deeper spiritual examination and decisive action?
  • How can I cultivate greater patience and discernment in my spiritual life, allowing God's Spirit to reveal truths over time rather than rushing to conclusions or making hasty judgments?
  • What might a "seven days more" of spiritual isolation or focused introspection look like for me, and how could setting aside such time contribute to my spiritual health and purity?
  • How does the priest's meticulous responsibility in this passage inform my understanding of the role of spiritual leaders in discerning and addressing issues of spiritual health within a community, emphasizing care, caution, and thoroughness?

FAQ

What exactly does "the plague" refer to in Leviticus 13:5?

Answer: In this context, "the plague" refers to negaʻ (נֶגַע), a Hebrew term for a skin affliction or eruption. While often translated as "leprosy" in older versions of the Bible, it likely encompassed a broader range of dermatological conditions, including various rashes, boils, or fungal infections, not exclusively what is known today as Hansen's disease. The key aspect of negaʻ was its ritual significance: it rendered an individual ritually unclean, requiring separation from the community and the Tabernacle. It was a visible sign of impurity that necessitated priestly diagnosis and management, highlighting the profound connection between physical condition and ritual status in ancient Israel.

Why did the priest "shut him up seven days more" if the plague was "at a stay" and not spreading?

Answer: The priest "shut him up seven days more" due to the Law's emphasis on extreme caution, thoroughness, and the principle of careful observation over time. If the plague was "at a stay" (stable, not spreading), it meant the condition hadn't worsened, but it also hadn't clearly improved or disappeared. This ambiguous state required further observation to ensure an accurate diagnosis. A second seven-day isolation period provided additional time for the true nature of the condition to manifest—either by spreading, fading, or remaining consistently stable—allowing the priest to make a more definitive judgment in the subsequent examination, as described in Leviticus 13:6. This meticulous process protected the community from potential contamination and ensured the individual received the correct ritual status according to God's holy standards.

What was the overall purpose of these detailed laws concerning skin diseases in Leviticus?

Answer: The detailed laws in Leviticus 13 and Leviticus 14 served multiple crucial purposes for ancient Israel. Primarily, they were about maintaining ritual purity and the holiness of the covenant community. God dwelled among His people, and impurity, whether physical or moral, was incompatible with His holy presence (Numbers 5:3). These laws also functioned as a sophisticated public health system, remarkably advanced for their time, designed to prevent the spread of contagious diseases through isolation and careful management. Furthermore, they taught profound spiritual lessons about the defiling nature of sin and the necessity of divine intervention and priestly mediation for cleansing and restoration, foreshadowing the ultimate redemptive work of Jesus Christ.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:5, with its meticulous focus on diagnosing and isolating a physical "plague" to maintain the purity of the community, finds its ultimate fulfillment in the person and redemptive work of Jesus Christ. The skin affliction, negaʻ, served as a powerful Old Testament symbol of sin's defiling nature, which separates individuals from God and His holy community. Just as the Old Testament priest meticulously examined the physical manifestation of impurity, Jesus, our great High Priest, came not merely to diagnose but to decisively deal with the spiritual "plague" of sin that afflicts all humanity (Hebrews 4:14-16). Unlike the Levitical priest who could only declare a person clean or unclean and prescribe rituals, Jesus possesses inherent divine power to truly cleanse and restore. He did not merely observe the unclean from a distance; He compassionately reached out and touched lepers, instantly healing them and demonstrating His sovereign authority over both sin and disease (e.g., Mark 1:40-42). The "shutting up" in isolation, a temporary separation under the Law, points to the ultimate and eternal separation caused by sin, which Christ definitively overcame through His atoning sacrifice on the cross. He, the sinless One, became unclean for us, bearing our sin and its defilement, so that we might be declared righteous and brought into perfect, unhindered fellowship with a holy God (2 Corinthians 5:21). Through His shed blood, He provides the ultimate and permanent cleansing, enabling us to be fully integrated into God's new covenant community, the Church, forever free from the spiritual "plague" of sin (John 1:29).

Copy as

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.
Copy as
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.
Copy as

Continue studying Leviticus 13:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.