Leviticus 13:6

KJV

And the priest shall look on him again the seventh day: and, behold, [if] the plague [be] somewhat dark, [and] the plague spread not in the skin, the priest shall pronounce him clean: it [is but] a scab: and he shall wash his clothes, and be clean.

KJV (with Strong's)

And the priest {H3548} shall look {H7200} on him again {H8145} the seventh {H7637} day {H3117}: and, behold, if the plague {H5061} be somewhat dark {H3544}, and the plague {H5061} spread {H6581} not in the skin {H5785}, the priest {H3548} shall pronounce him clean {H2891}: it is but a scab {H4556}: and he shall wash {H3526} his clothes {H899}, and be clean {H2891}.

Complete Jewish Bible

On the seventh day the cohen is to examine him again, and if the sore has faded and hasn't spread on the skin, then the cohen is to declare him clean - it is only a scab, so he is to wash his clothes and be clean.

Berean Standard Bible

The priest will examine him again on the seventh day, and if the sore has faded and has not spread on the skin, the priest shall pronounce him clean; it is a rash. The person must wash his clothes and be clean.

American Standard Version

and the priest shall look on him again the seventh day; and, behold, if the plague be dim, and the plague be not spread in the skin, then the priest shall pronounce him clean: it is a scab: and he shall wash his clothes, and be clean.

Commentary

### SUMMARY
Leviticus 13:6 describes a crucial stage in the priestly protocol for diagnosing *tzara'at*, a range of skin conditions. Following an initial examination and a seven-day period of isolation, the priest re-examines the individual. If the suspected lesion has become "somewhat dark" (faded) and has not spread on the skin, the priest is to declare the person ritually clean, identifying the affliction as a minor scab. This declaration initiates the process of full reintegration into the community, requiring the individual to wash their clothes, thereby highlighting God's meticulous concern for the physical health, ritual purity, and social harmony of His covenant people.

### CONTEXT
* **Literary Context:** Leviticus 13 provides an exhaustive legal framework for identifying and managing various skin conditions, often inaccurately translated as "leprosy" but more precisely *tzara'at*. The preceding verses, [Leviticus 13:1-5](/leviticus/13-1-5 "Leviticus 13:1-5 - Initial Examination and Isolation"), detail the initial priestly inspection of a suspicious mark and the subsequent mandatory seven-day isolation period for observation. Verse 6 directly follows this, outlining the criteria for a declaration of cleanness upon re-examination. This verse stands in stark contrast to the more severe outcomes described in [Leviticus 13:7-8](/leviticus/13-7-8 "Leviticus 13:7-8 - Further Isolation for Spreading Afflictions"), where a spreading lesion would necessitate further isolation or an immediate declaration of uncleanness. As the first opportunity for an individual to be pronounced clean, this verse is pivotal, showcasing the meticulous, step-by-step nature of God's diagnostic protocol designed to safeguard both the ritual purity and physical well-being of the Israelite community.
* **Historical & Cultural Context:** In ancient Israel, *tzara'at* held profound social and ritual significance beyond its physical manifestation. It was often perceived as a divine judgment or a sign of deep impurity, leading to severe social ostracization and exclusion from the communal worship space of the tabernacle. The priest's role, as delineated throughout [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases"), was not that of a modern physician, but rather a divinely appointed guardian of the community's ritual purity and, by extension, its public health. The detailed regulations concerning *tzara'at* underscore God's concern for preventing the spread of contagious diseases within a densely populated communal setting, while simultaneously emphasizing the spiritual integrity of the holy community. The act of washing clothes, mentioned in [Leviticus 13:6](/leviticus/13-6 "Leviticus 13:6 - Priestly Re-examination and Cleansing") and other purity laws (e.g., [Leviticus 11:25](/leviticus/11-25 "Leviticus 11:25 - Washing Clothes for Purity")), was a common and essential ritual signifying purification and a return to a state of ceremonial cleanness, enabling the individual to fully re-engage in communal life and worship.
* **Key Themes:** This verse contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it highlights the theme of **Divine Holiness and Purity**, emphasizing God's absolute standard for His people and the necessity of maintaining a holy camp. The meticulous diagnostic process reflects God's desire for His people to be set apart, free from defilement. Secondly, it underscores the theme of **Priestly Authority and Discernment**. The priest acts as God's representative, possessing the unique authority to declare individuals clean or unclean, thereby mediating between God's holy standards and the practical realities of communal life. This role was crucial for maintaining order and preventing the spread of both physical disease and ritual impurity. Finally, the verse speaks to the theme of **Restoration and Reintegration**. Unlike more severe cases that led to prolonged isolation, the declaration of cleanness in this verse signifies God's provision for restoration, allowing the afflicted to return to full fellowship and participation in the community, reflecting God's compassionate desire for His people's well-being and inclusion.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Plague (Hebrew, _negaʻ_):** This term, H5061, refers to a "blow" or "infliction," and by implication, a "spot" or "leprous person/dress." In Leviticus 13, it specifically denotes any suspicious skin eruption, discoloration, or affliction that necessitates priestly examination. It indicates an observable mark that could signify ritual impurity, rather than necessarily a fatal disease.
* **Dark (Hebrew, _kêheh_):** Derived from H3544, meaning "feeble" or "obscure," this word describes the appearance of the lesion. If the mark is "somewhat dark," it implies a fading, dulling, or lessening of its initial intensity or brightness. This fading is a critical diagnostic sign, indicating that the affliction is not active, progressive, or spreading, suggesting a less severe or self-limiting condition.
* **Clean (Hebrew, _ṭâhêr_):** As H2891, this is a primitive root meaning "to be bright," and by implication, "to be pure." In the Levitical purity laws, it signifies ritual purity or ceremonial fitness. To be declared *ṭâhêr* by the priest meant that the individual was no longer considered ritually defiled by the skin condition and could resume full participation in the community, including worship and social interaction. It is a declaration of restored status before God and the community.

#### Verse Breakdown
* **"And the priest shall look on him again the seventh day":** This clause highlights the rigorous, multi-stage diagnostic process mandated by God. Following an initial examination and a prescribed seven-day isolation period (as detailed in [Leviticus 13:4-5](/leviticus/13-4-5 "Leviticus 13:4-5 - Initial Isolation Period")), the priest's re-examination is crucial. It underscores the importance of patient observation and the avoidance of hasty judgments in matters of purity and health, allowing time for the condition to manifest its true nature.
* **"and, behold, [if] the plague [be] somewhat dark":** This is the first of two essential diagnostic criteria. The "plague," or suspicious mark, must have faded or become duller in appearance. This change indicates that the condition is not worsening or spreading, suggesting a less serious, self-limiting affliction. The phrase "behold, if" emphasizes the conditional nature of the diagnosis, requiring careful and precise observation.
* **"[and] the plague spread not in the skin":** This is the second and equally vital criterion for a declaration of cleanness. The definitive sign that the condition is benign is the absence of any spreading. If the mark had enlarged, intensified, or appeared in new areas, it would indicate a more serious form of *tzara'at* requiring further isolation or an outright declaration of uncleanness. This criterion directly addresses the contagious potential and severity of the affliction.
* **"the priest shall pronounce him clean: it [is but] a scab":** Based on the fulfillment of both criteria—fading and no spread—the priest renders the authoritative verdict: "clean." The accompanying explanation, "it is but a scab" (Hebrew: _miçpachath_, H4556), identifies the condition as a minor, superficial eruption, clearly distinguishing it from the more severe, defiling forms of *tzara'at*. This priestly declaration carries immense weight, restoring the individual's ritual and social status.
* **"and he shall wash his clothes, and be clean":** This final phrase outlines the ritual action required for full reintegration into the community. Washing clothes was a common symbolic act of purification in the Mosaic Law, signifying the removal of defilement and a return to a state of ceremonial cleanness. Once this ritual was performed, the individual was fully "clean" in a ceremonial sense, permitted to return to normal communal life and participate in sacred activities.

#### Literary Devices
Leviticus 13:6 masterfully employs several literary devices to convey its precise instructions and theological implications. The **Repetition** of the term "plague" (נֶגַע, _negaʻ_) throughout Leviticus 13, and specifically in this verse, underscores the central focus of the priestly examination and the constant vigilance required in discerning purity. A clear **Contrast** is established between the potential for the "plague" to spread (which would imply uncleanness) and its failure to spread (which leads to cleanness), highlighting the critical diagnostic distinction that determines an individual's status. The entire process, from initial isolation to re-examination and ritual washing, functions as profound **Symbolism**. The physical skin condition symbolizes a deeper spiritual impurity or separation from God and community due to sin, while the declaration of "clean" and the washing of clothes symbolize purification, atonement, and restoration. The meticulous, step-by-step instructions themselves reflect a divine **Order** and precision, emphasizing God's careful attention to every detail of His people's lives, both physical and spiritual, ensuring the holiness of the camp.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:6, while detailing ancient health regulations, profoundly illustrates God's meticulous concern for holiness, order, and the well-being of His covenant people. The detailed diagnostic process reveals that God is not arbitrary in His declarations of purity; rather, He provides clear, observable criteria for discerning between minor afflictions and those that would genuinely defile the community. This passage underscores the vital role of priestly discernment, not just in ceremonial matters, but in practical judgments that impacted an individual's social and spiritual standing. It also highlights the principle that even seemingly "minor" impurities required divine assessment and ritual action to ensure the holiness of the camp, foreshadowing the need for a comprehensive cleansing from all sin.

* [Leviticus 11:44-45](/leviticus/11-44-45 "Leviticus 11:44-45 - Be Holy, For I Am Holy"): God's foundational command for Israel to be holy, as He is holy, undergirds all the purity laws, including those for *tzara'at*, emphasizing the divine standard for His people.
* [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - Christ's Superior Sacrifice"): The Old Testament rituals of cleansing, though effective for ceremonial purity, foreshadow the infinitely superior cleansing power of Christ's blood for spiritual defilement and conscience.
* [1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness"): This New Covenant passage speaks to the spiritual reality of cleansing, where confession of sin leads to God's faithful and just forgiveness and purification from all unrighteousness.

### REFLECTION AND APPLICATION
Leviticus 13:6 invites us to reflect deeply on the nature of discernment, patience, and the profound importance of being declared "clean" in God's sight. Just as the priest patiently waited seven days and meticulously re-examined the individual, we are called to exercise patience and careful discernment in our own lives and in our interactions with others. Hasty judgments, whether in personal relationships, spiritual matters, or even in understanding complex situations, can lead to unnecessary isolation or misdiagnosis. This passage reminds us that not every "mark" or difficulty is a sign of deep-seated defilement; some are temporary "scabs" that will resolve with time and proper assessment. It encourages us to approach challenges with wisdom and a willingness to observe before concluding. Ultimately, the longing for a declaration of "clean" resonates deeply with the human desire for acceptance, belonging, and freedom from guilt. It points us to the ultimate source of cleansing and acceptance, reminding us that true purity comes from God's gracious declaration, enabling us to be fully integrated into His holy community.

#### Questions for Reflection
* **Where in my life am I prone to making hasty judgments, and how can I cultivate greater patience and discernment, like the priest in this passage?**
* **What "scabs" or superficial issues might I be mistaking for deeper, more serious "plagues" in my spiritual or emotional life, and how can I seek God's truth and guidance in these areas?**
* **How does the desire for ritual "cleanness" in Leviticus 13:6 resonate with my own longing for spiritual purity and acceptance before God, and how does Christ fulfill this longing?**

### FAQ

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

Answer: *Tzara'at* was a broad category of skin afflictions, not limited to what we know as modern Hansen's disease (leprosy). It included various rashes, boils, and even mold on clothing or houses. Its significance stemmed from its ritual implications: it rendered an individual ceremonially unclean, requiring isolation from the community and the tabernacle. This was crucial because Israel was called to be a holy nation, and anything that defiled an individual or the camp threatened that holiness and their relationship with God. The meticulous laws in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases") and [Leviticus 14](/leviticus/14 "Leviticus 14 - Cleansing from Skin Diseases") underscore God's concern for both public health and ritual purity within His covenant people.

**Why were priests, not physicians, responsible for diagnosing *tzara'at*?**

Answer: In ancient Israel, the role of the priest was primarily spiritual and communal, encompassing the maintenance of ritual purity and the facilitation of worship. While they possessed practical knowledge, their authority in matters of *tzara'at* was not as medical doctors, but as guardians of the community's holiness. The diagnosis of *tzara'at* was not merely about treating a physical ailment but about determining an individual's ritual status—whether they were clean or unclean—and thus their fitness to participate in the holy community. The priest's declaration was a theological and communal pronouncement, ensuring that the camp remained pure before God, as detailed in [Leviticus 13:3](/leviticus/13-3 "Leviticus 13:3 - Priestly Examination of Skin Afflictions").

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:6, with its meticulous process for declaring an individual "clean" from a skin affliction, profoundly foreshadows the ultimate cleansing and restoration offered by Jesus Christ. While the Old Testament priest could only declare ceremonial cleanness based on external signs and prescribed rituals, Jesus, our great High Priest, possesses the divine authority and power to truly cleanse from the deepest defilement of sin. Just as the priest's declaration brought the afflicted back into the community, Christ's declaration of forgiveness and righteousness brings us into full communion with God and His people. The fading "plague" and its non-spreading nature in Leviticus 13:6 point to a condition that is not fatal or progressively defiling; similarly, Christ's redemptive work on the cross decisively dealt with the root cause of our spiritual "plague"—sin—preventing its eternal spread and condemning power. When Jesus healed those afflicted with *tzara'at* in the Gospels (e.g., [Matthew 8:2-3](/matthew/8-2-3 "Matthew 8:2-3 - Jesus Heals a Leper") and [Luke 17:12-19](/luke/17-12-19 "Luke 17:12-19 - Ten Lepers Cleansed")), He not only performed a physical miracle but also enacted a profound theological declaration, demonstrating His divine authority to make the unclean truly clean, thereby fulfilling the very essence of the Levitical purity laws. Through His shed blood, we are perfectly washed and declared "clean" before God, not by external ritual, but by an internal transformation and a perfect, once-for-all sacrifice ([Hebrews 9:14](/hebrews/9-14 "Cleansing by Christ's Blood"), [1 Peter 1:18-19](/1_peter/1-18-19 "Redeemed by Precious Blood")).

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

Leviticus 11:25

And whosoever beareth [ought] of the carcase of them shall wash his clothes, and be unclean until the even.

Leviticus 14:8

And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.

1 Kings 8:45

Then hear thou in heaven their prayer and their supplication, and maintain their cause.

James 3:2

For in many things we offend all. If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body.

Isaiah 11:3

And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:

Isaiah 11:4

But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.

Ecclesiastes 7:20

For [there is] not a just man upon earth, that doeth good, and sinneth not.