TRV
Translation
King James Version
When the plague of leprosy is in a man, then he shall be brought unto the priest;
American Standard Version
When the plague of leprosy is in a man, then he shall be brought unto the priest;
World English Bible Messianic
“When the plague of leprosy is in a man, then he shall be brought to the priest;
Young's Literal Translation
`When a plague of leprosy is in a man, then he hath been brought in unto the priest,
In the KJVVerse 3,062 of 31,102
Study This Verse
Commentary on Leviticus 13 verses 1–17
1 ¶ And the LORD spake unto Moses and Aaron, saying,
2 When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests:
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.
4 If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days:
5 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:
6 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.
7 But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again:
8 And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy.
9 When the plague of leprosy is in a man, then he shall be brought unto the priest;
10 And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;
11 It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean.
12 And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh;
13 Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean.
14 But when raw flesh appeareth in him, he shall be unclean.
15 And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy.
16 Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest;
17 And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean.
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 13:9 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Leviticus 13:9 establishes a foundational directive within the Mosaic Law concerning tzara'at, a severe and defiling skin condition. This verse mandates that any individual suspected of having this affliction must be immediately presented to the priest. This command highlights the indispensable role of the Aaronic priesthood in maintaining the ritual purity, public health, and spiritual integrity of the Israelite community, serving as God's appointed authorities in matters of defilement, diagnosis, and potential restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 13:9 employs several significant literary devices to convey its profound message. The overarching device is Prescriptive Law, as the verse functions as a direct, imperative command from God, establishing a clear and non-negotiable protocol for dealing with tzara'at. The meticulous detail found throughout chapters 13-14 reinforces this legalistic and authoritative framework, emphasizing divine order. Symbolism is profoundly at play, as tzara'at itself serves as a powerful and multifaceted symbol. While a physical ailment, it universally represents the defiling nature of sin, which separates individuals from God and community, much like tzara'at separated the afflicted from the Israelite camp. The very act of being "brought unto the priest" also carries significant Symbolism, representing the necessity of divine intervention and mediation for cleansing and restoration from defilement. The fact that diagnosis is performed by the priest, rather than a physician, highlights the spiritual dimension of the affliction, emphasizing that ritual impurity, like sin, is ultimately a matter for God's appointed representatives and His divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:9 powerfully articulates God's unwavering demand for holiness and purity within His covenant people. The detailed laws concerning tzara'at underscore that defilement, whether physical or spiritual, cannot be ignored or self-managed; it requires divine intervention and prescribed protocols. The priest's role as the sole arbiter highlights God's established order and the necessity of mediation for reconciliation and restoration. The separation mandated for the afflicted emphasizes the seriousness of impurity in the presence of a holy God, foreshadowing the ultimate separation sin causes. Yet, the provision for examination and potential cleansing also speaks to God's merciful provision for restoration, even from the most severe forms of defilement, demonstrating His desire for His people to be whole and in communion with Him.
REFLECTION AND APPLICATION
This ancient ceremonial law, though specific to Old Testament Israel, offers profound spiritual lessons for believers today. Just as physical tzara'at had to be immediately recognized and brought before the priest for authoritative diagnosis, so too must we acknowledge and address the spiritual defilement of sin in our lives. There is no possibility of self-cleansing from sin; it requires honest self-examination, humble confession, and seeking the cleansing that God alone provides. The meticulous scrutiny by the priest can serve as an analogy for the need for transparency and humility in confronting our spiritual condition before God. This passage reminds us that God is deeply concerned with our purity, not just for our individual well-being but for the health and holiness of the entire community of faith. It calls us to respond promptly and decisively to the conviction of sin, seeking the cleansing and restoration that God alone provides through His appointed means, ultimately through Christ.
Questions for Reflection
FAQ
What exactly was tzara'at (often translated as leprosy) in ancient Israel?
Answer: Tzara'at (צָרַעַת) was a broad and unique term in ancient Israel that encompassed a variety of severe, chronic skin conditions, which were not exclusively modern Hansen's disease. It could manifest as white patches, scabs, or swellings on the skin, and its diagnosis depended on specific characteristics like its depth, color, and whether it spread or healed. Importantly, tzara'at also referred to mold or mildew on garments and within houses, as meticulously detailed in Leviticus 13:47-59 and Leviticus 14:33-53. Its primary significance was ritual; it rendered an individual or object ritually unclean, requiring immediate separation from the community and the Tabernacle, impacting their ability to participate in worship and communal life.
Why was it mandatory to bring someone with tzara'at to the priest, rather than a physician?
Answer: The priest (kohen) was the divinely appointed authority for matters of ritual purity and defilement in Israel, as established throughout the book of Leviticus. Their role was not primarily medical but theological and ceremonial. They were responsible for interpreting God's laws, declaring ritual status (clean or unclean), and overseeing the prescribed purification rites. Bringing the afflicted to the priest underscored that tzara'at was not just a physical ailment but a condition with profound spiritual implications, affecting one's standing before a holy God and within the covenant community. This highlights God's established order and the necessity of His chosen mediators for dealing with defilement, emphasizing that purity was fundamentally a spiritual matter under divine jurisdiction.
CHRIST-CENTERED FULFILLMENT
Leviticus 13:9, with its mandate to bring the defiled to the priest for diagnosis and assessment, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament priest, a mere human, could only declare a person unclean and then, if the tzara'at healed, declare them clean, overseeing a ritual cleansing that was a shadow of true purification. However, Jesus, our Great High Priest, possesses the divine power not merely to diagnose but to truly cleanse, forgive, and restore. When lepers approached Him, He did not send them to the earthly priest for diagnosis; instead, He touched them and healed them, demonstrating His sovereign authority over sin and sickness (e.g., Matthew 8:1-4, Mark 1:40-45, Luke 5:12-16). Tzara'at powerfully symbolized the defiling nature of sin, which separates humanity from a holy God. Just as the afflicted person in Leviticus had to be brought to the priest, we, in our spiritual defilement and sin, must be brought to Christ. He is the one who, through His perfect, once-for-all sacrifice (Hebrews 7:26-28) and ongoing priestly intercession (Hebrews 9:24), cleanses us from all unrighteousness (1 John 1:9) and restores us to full, unhindered communion with God and His people, thereby fulfilling and surpassing the very purpose of the Levitical priesthood.