Leviticus 13:6

Translation
King James Version
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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
The priest shall examine him again on the seventh day; and behold, if the plague has faded, and the plague hasn’t spread in the skin, then the priest shall pronounce him clean. It is a scab. He shall wash his clothes, and be clean.
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Geneva Bible (1599)
Then the Priest shall looke on him againe the seuenth day, and if the plague be darke, and the sore grow not in the skinne, then the Priest shall pronounce him cleane, for it is a skab: therefore he shall washe his clothes and be cleane.
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Young's Literal Translation
`And the priest hath seen him on the second seventh day, and lo, the plague is become weak, and the plague hath not spread in the skin--and the priest hath pronounced him clean, it is a scab, and he hath washed his garments, and hath been clean.
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See also
Leviticus 11:25Leviticus 14:81 Kings 8:45James 3:2Isaiah 11:3Isaiah 11:4Ecclesiastes 7:20
In the KJVVerse 3,059 of 31,102

Study This Verse

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, 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, 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, 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 and other purity laws (e.g., Leviticus 11:25), 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, H5061): 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, H3544): 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, H2891): 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), 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: 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: 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: 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 and Leviticus 14 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.

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 and Luke 17:12-19), 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, 1 Peter 1:18-19).

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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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