Leviticus 13:8

Translation
King James Version
And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy.
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KJV (with Strong's)
And if the priest H3548 see H7200 that, behold, the scab H4556 spreadeth H6581 in the skin H5785, then the priest H3548 shall pronounce him unclean H2930: it is a leprosy H6883.
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Complete Jewish Bible
The cohen will examine him, and if he sees that the scab has spread on his skin, then the cohen will declare him unclean; it is tzara'at.
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Berean Standard Bible
The priest will reexamine him, and if the rash has spread on the skin, the priest must pronounce him unclean; he has a skin disease.
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American Standard Version
and the priest shall look; and, behold, if the scab be spread in the skin, then the priest shall pronounce him unclean: it is leprosy.
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World English Bible Messianic
The priest shall examine him; and behold, if the scab has spread on the skin, then the priest shall pronounce him unclean. It is leprosy.
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Geneva Bible (1599)
Then the Priest shall consider, and if the skab growe in the skin, then the Priest shall pronounce him vncleane: for it is leprosie.
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Young's Literal Translation
and the priest hath seen, and lo, the scab hath spread in the skin, and the priest hath pronounced him unclean; it is leprosy.
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See also
2 Peter 2:19Leviticus 13:3Philippians 3:18Philippians 3:19Acts 8:21Matthew 15:7Matthew 15:8
In the KJVVerse 3,061 of 31,102

Study This Verse

SUMMARY

Leviticus 13:8 details a pivotal moment in the priestly diagnosis of tzara'at, a severe skin affliction. This verse addresses the scenario where a suspected lesion, initially observed as a "scab," has demonstrably spread across the skin after a period of quarantine. This spreading confirms the progressive and defiling nature of the condition, compelling the priest to issue a definitive pronouncement of uncleanness, thereby formally identifying the ailment as tzara'at. This declaration carried profound implications for the afflicted individual's ritual status, social standing, and access to the sacred spaces of the Israelite community.

CONTEXT

  • Literary Context: Leviticus 13 is a meticulously detailed legal chapter dedicated to the diagnosis, management, and purification rites associated with tzara'at, a term encompassing various severe skin conditions, and even mold or mildew on objects. The chapter begins by establishing the priest's role in the initial examination of a suspected lesion, outlining criteria for distinguishing between benign and potentially serious conditions, often involving a period of isolation and re-examination (e.g., Leviticus 13:1-7). Verse 8 specifically addresses the critical re-assessment: if the initial "scab" has progressed by "spreading," it transitions from a state of suspicion to a confirmed diagnosis. This verse is integral to the chapter's logical flow, leading into further detailed instructions for various manifestations of tzara'at (e.g., Leviticus 13:9-17), consistently emphasizing the priest's authoritative role in observation and pronouncement within the Mosaic covenant.

  • Historical & Cultural Context: In ancient Israel, the Levitical priesthood held a unique dual role, functioning as both spiritual guides and public health officials. The comprehensive laws concerning tzara'at were essential for maintaining the ritual purity, physical health, and communal order of the Israelite camp. The Hebrew term tsâraʻath (צָרַעַת) referred to a range of serious skin ailments, not exclusively modern Hansen's disease (leprosy), and extended to afflictions of garments and houses. A declaration of "unclean" (Hebrew: ṭâmêʼ) signified a state of ritual impurity that necessitated temporary separation from the community and the Tabernacle, preventing the defilement of God's holy presence within the camp, as explicitly commanded in passages like Numbers 5:1-4. This system underscored God's profound concern for both the physical well-being and the spiritual holiness of His people, illustrating that impurity, whether physical or ritual, could not be tolerated in the presence of a holy God. The priest's judgment was final and carried immense social and spiritual weight, determining an individual's standing within the covenant community.

  • Key Themes: Leviticus 13:8 powerfully contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Central is the theme of Holiness and Purity, which permeates the entire book, emphasizing God's absolute holiness and the necessity for His people to reflect that holiness in all aspects of their lives. The meticulous laws regarding tzara'at serve as a tangible expression of this demand for purity, demonstrating how defilement, even physical, must be identified and separated from the holy community. Another key theme is the Role of the Priesthood, highlighting their indispensable function as mediators and guardians of God's covenant laws, entrusted with the authority to discern and declare ritual status, thereby maintaining the sanctity of the camp. Finally, the progressive and defiling nature of tzara'at subtly foreshadows the pervasive and corrupting nature of Sin, which, like tzaraʻath, spreads, defiles, and separates individuals from God's holy presence and the community, as seen in the prophetic laments over Israel's spiritual condition in Isaiah 1:5-6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Spreadeth (Hebrew, pâsâh', H6581): This primitive root signifies "to spread." In the context of tzara'at, it denotes the progressive and invasive nature of the skin lesion. The observation that the "scab" (miçpachath) has "spreadeth" is the definitive diagnostic criterion, confirming the severe, defiling, and potentially contagious nature of the condition, distinguishing it from minor, non-spreading skin irritations. This word highlights the dynamic and worsening aspect of the disease, moving from a localized affliction to a more pervasive one.
  • Unclean (Hebrew, ṭâmêʼ', H2930): This word describes a state of ritual impurity, meaning "to be foul, especially in a ceremonial or moral sense (contaminated)." In the Mosaic Law, being declared ṭâmêʼ' did not necessarily imply moral sin but a state that rendered an individual unfit for participation in the community's worship and often required temporary separation. For tzara'at, the pronouncement of ṭâmêʼ' was severe, leading to isolation outside the camp (Leviticus 13:45-46). This word is central to the purity system, signifying a barrier between the afflicted person and the holy community, necessitating specific rituals for eventual restoration.
  • Leprosy (Hebrew, tsâraʻath', H6883): This noun specifically refers to "leprosy." It is the overarching term for the severe, often spreading, skin conditions described in Leviticus 13. The priest's pronouncement, "it is a leprosy," is the formal, authoritative diagnosis that triggers all subsequent regulations regarding isolation, re-examination, and potential cleansing rituals. It signifies a definitive, serious condition that demands immediate and specific action according to God's law, highlighting the gravity of the affliction within the Israelite purity system.

Verse Breakdown

  • "And if the priest see that, behold, the scab spreadeth in the skin": This initial clause describes the crucial observation made by the priest during the re-examination. The term "scab" (H4556, miçpachath) refers to the initial suspected lesion. The key diagnostic factor is its "spreading" (H6581, pâsâh') across the skin. This progression indicates that the affliction is not localized or healing but actively expanding, confirming the severity of the condition and moving it from a state of uncertainty to a clear diagnosis of tzara'at. The priest's visual discernment (H7200, râʼâh') is paramount here.
  • "then the priest shall pronounce him unclean": Following the definitive observation of the spreading lesion, the priest's responsibility is to make an authoritative declaration. The verb "pronounce" (H2930, ṭâmêʼ') means to declare someone ritually impure. This is not merely an opinion but a formal, legal, and spiritual judgment, carrying the full weight of God's law. This pronouncement immediately changes the individual's status within the community, requiring their separation from the holy camp.
  • "it is a leprosy": This final phrase is the definitive diagnosis. The priest's declaration confirms that the spreading scab is indeed tsâraʻath (H6883), the severe, defiling skin condition. This statement validates the priest's observation and pronouncement, establishing the basis for all subsequent actions and rituals prescribed for those afflicted with this condition, including their isolation from the camp and the stringent requirements for any potential future cleansing.

Literary Devices

Leviticus 13:8 employs several literary devices to convey its precise instructions and authoritative tone. The text is characterized by Legal Language, which is typical of the Mosaic Law, providing clear, prescriptive instructions for a specific diagnostic scenario. The use of a conditional "if... then" structure ("if the priest see... then the priest shall pronounce") creates a precise framework for diagnosis and action, leaving no room for ambiguity in the priest's duty. There is also a strong element of Repetition throughout Leviticus 13, particularly of the words "priest" (H3548, kôhên') and "unclean" (H2930, ṭâmêʼ'), which reinforces the priest's central, authoritative role in discerning and declaring ritual status, and highlights the pervasive concern for purity within the community. Furthermore, while not a direct metaphor within this single verse, the entire concept of tzara'at functions as a powerful Symbolism for sin throughout biblical theology. Just as tzara'at spreads, defiles, and separates from the community and God's presence, so too does sin spread through a life, defile the individual, and create a barrier between humanity and a holy God, necessitating divine intervention for cleansing and restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:8 profoundly underscores the Old Testament emphasis on holiness and purity, revealing God's meticulous concern for the well-being of His covenant people, both physically and spiritually. The spreading nature of tzara'at and the resulting declaration of uncleanness serve as a potent theological metaphor for the insidious and pervasive nature of sin. Just as tzara'at defiled and isolated, so does sin corrupt the human heart and create a barrier between humanity and a holy God, leading to spiritual separation. The priest's role in discerning and declaring uncleanness highlights the need for divine authority to identify and address defilement, pointing ultimately to God's own perfect discernment and His provision for cleansing.

  • Leviticus 11:44 - God's foundational command for His people to be holy, reflecting His own character and nature.
  • Numbers 5:2-3 - Explicit instructions for removing the unclean, including those with tzara'at, from the camp to maintain its sanctity and protect God's presence.
  • Isaiah 1:6 - A poignant prophetic description of Israel's spiritual sickness, likened to physical wounds and sores, emphasizing the pervasive and defiling nature of sin.

REFLECTION AND APPLICATION

Leviticus 13:8, though rooted in ancient purity laws, offers profound spiritual lessons for believers today. The spreading of the "scab" and the priest's definitive declaration of uncleanness serve as a stark reminder of the insidious and progressive nature of sin in our lives. Just as a physical disease can spread if left unchecked, so too can unconfessed or unaddressed sin grow, corrupting our hearts, minds, and relationships, and hindering our walk with God. This verse calls us to cultivate spiritual discernment, to be vigilant in examining our own lives for any "spreading" areas of sin, compromise, or spiritual decay, recognizing that even seemingly small compromises can expand and defile. It reminds us that sin, in its essence, separates us from God's perfect holiness and from the purity of His community. Our response should be one of humble self-examination and prompt confession, seeking the cleansing and restoration that God graciously provides. We are called not to ignore the "scabs" but to bring them into the light, acknowledging their defiling nature and trusting in the Great Physician for healing and renewal.

Questions for Reflection

  • In what areas of my life might sin be "spreading" subtly, unnoticed or unaddressed, hindering my spiritual growth?
  • How does the concept of tzara'at as a defiling and isolating condition deepen my understanding of the consequences of unconfessed sin?
  • What does the priest's role in diagnosing tzara'at teach me about the importance of spiritual discernment in my own life and in the church community?
  • How can I more consistently and humbly bring my spiritual "scabs" before God for His cleansing and restoration, trusting in His grace?

FAQ

What was the purpose of the priest's involvement in diagnosing tzara'at?

Answer: The priest's involvement was multifaceted and crucial for several reasons. Firstly, he served as the designated authority to interpret and apply God's law regarding ritual purity. His training enabled him to distinguish between various skin conditions, determining if a lesion was indeed tzara'at or a benign affliction. Secondly, the priest's pronouncement carried immense legal and spiritual weight; it determined an individual's status within the community, dictating whether they remained in the camp or were isolated to prevent the spread of disease and maintain the camp's ritual purity. This role underscored the interconnectedness of physical health, spiritual holiness, and communal order in ancient Israel, as detailed throughout Leviticus 13.

Was tzara'at always a punishment for sin?

Answer: While tzara'at was sometimes a direct divine judgment for specific sins (e.g., Miriam's tzara'at in Numbers 12:10 or Gehazi's in 2 Kings 5:27), it was not always a punishment. The laws in Leviticus 13 indicate that tzara'at was a physical disease that could afflict anyone, regardless of their moral standing. Its primary function in the purity system was to identify a state of ritual uncleanness that required separation and specific cleansing rituals, rather than solely indicating a moral failing. However, its defiling and isolating nature served as a powerful object lesson about the effects of sin, which also separates from God and community.

How is Leviticus 13:8 relevant to Christians today?

Answer: While the specific ritual laws of Leviticus 13 are part of the Old Covenant and are not directly applied to Christians today, the underlying principles remain profoundly relevant. Leviticus 13:8 highlights the progressive and defiling nature of tzara'at, which serves as a powerful metaphor for sin. Sin, if left unaddressed, tends to "spread" in our lives, corrupting our character and relationships, and separating us from God's holiness. This verse calls believers to spiritual discernment, urging us to identify and confess sin promptly, recognizing its destructive potential. It also points us to the ultimate cleansing and healing found in Jesus Christ, who, unlike the Old Testament priests, has the power to truly cleanse us from the defilement of sin, as explored in 1 John 1:9.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:8, with its stark declaration of uncleanness due to spreading tzara'at, finds its ultimate fulfillment and profound reversal in the person and work of Jesus Christ. The Old Testament priest, acting under the Mosaic Law, could only diagnose and declare a person unclean, enforcing their separation from the community and the holy presence. He had no inherent power to truly heal the tzara'at itself or to effect genuine cleansing. However, Jesus, our Great High Priest, demonstrates His divine authority not merely to diagnose but to cleanse and restore. When a man full of tzara'at approached Jesus, Jesus did not recoil from the defilement but reached out and touched him, declaring, "I am willing; be cleansed" (Matthew 8:3). This act was revolutionary, as touching a leper would normally make one unclean; yet, Jesus' touch conveyed purity and healing, reversing the defiling power of the disease. He is the Lamb of God who takes away the sin of the world (John 1:29), the spiritual tzara'at that truly defiles humanity and separates us from God. Through His atoning sacrifice, Jesus offers a cleansing that is not merely ritual but complete and eternal, restoring us to full fellowship with a holy God (Hebrews 9:14). Unlike the temporary pronouncements of the Levitical priest, Christ's declaration of "clean" is absolute, bringing us into a new covenant of grace where our sins, though they spread like tzara'at, are utterly removed from us, as far as the east is from the west (Psalm 103:12).

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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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