Leviticus 13:8

KJV

And [if] the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it [is] a leprosy.

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}.

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.

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.

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.

Commentary

### 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](/leviticus/13-1-7 "Leviticus 13:1-7 - Initial Examination and Quarantine")). 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](/leviticus/13-9-17 "Leviticus 13:9-17 - Further Manifestations of Tzara'at")), 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](/numbers/5-1-4 "Numbers 5:1-4 - Removal of the Unclean"). 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](/isaiah/1-5-6 "Isaiah 1:5-6 - The Wounds of Sin").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Spreadeth (Hebrew, _pâsâh'_):** From 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'_):** From 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 (cf. [Leviticus 13:45-46](/leviticus/13-45-46 "Leviticus 13:45-46 - The Law for the Leper")). 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'_):** From 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](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy") - God's foundational command for His people to be holy, reflecting His own character and nature.
* [Numbers 5:2-3](/numbers/5-2-3 "Numbers 5:2-3 - Removing the Unclean from the Camp") - 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](/isaiah/1-6 "Isaiah 1:6 - The Nation's Spiritual Sickness") - 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](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases").

**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](/numbers/12-10 "Numbers 12:10 - Miriam's Leprosy") or Gehazi's in [2 Kings 5:27](/2_kings/5-27 "2 Kings 5:27 - Gehazi's Leprosy")), 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](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness").

### 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](/matthew/8-3 "Matthew 8:3 - Jesus Heals a Leper")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), 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](/hebrews/9-14 "Hebrews 9:14 - Christ's Blood Cleanses Conscience")). 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](/psalm/103-12 "Psalm 103:12 - God Removes Our Sins")).

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

2 Peter 2:19

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.

Leviticus 13:3

And the priest shall look on the plague in the skin of the flesh: and [when] the hair in the plague is turned white, and the plague in sight [be] deeper than the skin of his flesh, it [is] a plague of leprosy: and the priest shall look on him, and pronounce him unclean.

Philippians 3:18

(For many walk, of whom I have told you often, and now tell you even weeping, [that they are] the enemies of the cross of Christ:

Philippians 3:19

Whose end [is] destruction, whose God [is their] belly, and [whose] glory [is] in their shame, who mind earthly things.)

Acts 8:21

Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.

Matthew 15:7

[Ye] hypocrites, well did Esaias prophesy of you, saying,

Matthew 15:8

This people draweth nigh unto me with their mouth, and honoureth me with [their] lips; but their heart is far from me.