Leviticus 14:3

KJV

And the priest shall go forth out of the camp; and the priest shall look, and, behold, [if] the plague of leprosy be healed in the leper;

KJV (with Strong's)

And the priest {H3548} shall go forth {H3318} out {H2351} of the camp {H4264}; and the priest {H3548} shall look {H7200}, and, behold, if the plague {H5061} of leprosy {H6883} be healed {H7495} in the leper {H6879};

Complete Jewish Bible

and the cohen is to go outside the camp and examine him there. If he sees that the tzara'at sores have been healed in the afflicted person,

Berean Standard Bible

The priest is to go outside the camp to examine him, and if the skin disease of the afflicted person has healed,

American Standard Version

and the priest shall go forth out of the camp; and the priest shall look; and, behold, if the plague of leprosy be healed in the leper,

Commentary

### SUMMARY
Leviticus 14:3 initiates the intricate purification ritual for an individual healed of *tsara'at*, a severe skin affliction often translated as "leprosy." This verse specifically details the priest's vital first step: venturing outside the Israelite camp to meticulously examine the afflicted person and confirm that the plague has indeed been supernaturally healed, thereby setting the stage for the leper's reintegration into the community and worship.

### CONTEXT
* **Literary Context:** Leviticus 14 is a detailed continuation of the laws concerning *tsara'at* introduced in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases"). While [Leviticus 13](/leviticus/13 "Leviticus 13 - Diagnosis of Tsara'at") focuses on the diagnosis and isolation of those afflicted, [Leviticus 14](/leviticus/14 "Leviticus 14 - Purification Rites for Tsara'at") outlines the elaborate two-stage purification process required for their reintegration into the Israelite community once healing has occurred. Verse 3 marks the crucial initial assessment, emphasizing that the healing is a prerequisite for the ritual, not a result of it. The subsequent verses detail the offerings, washings, and anointings necessary to declare the individual ceremonially clean and fully restored to fellowship and access to the Tabernacle.
* **Historical & Cultural Context:** In ancient Israel, *tsara'at* (צָרַעַת) was not merely a medical condition but carried profound ritual and social implications. It was often seen as a divine judgment or a visible manifestation of deep impurity, rendering the afflicted person ceremonially unclean. This uncleanness necessitated strict isolation, as mandated in [Leviticus 13:46](/leviticus/13-46 "Leviticus 13:46 - Isolation of the Unclean"), where the leper was required to live "alone; without the camp shall his habitation be." This separation protected the purity of the camp, which symbolized God's holy presence among His people. The priest's role was not to cure the disease, as healing was understood to be a divine act, but to serve as the divinely appointed diagnostician and, crucially, the arbiter of ritual cleanness. His going "forth out of the camp" to meet the leper highlights the extreme nature of the leper's exclusion and the priest's unique mediating function in bridging the gap between the unclean and the holy community.
* **Key Themes:** This passage significantly contributes to several overarching themes within Leviticus and the broader Pentateuch. Central among these is the theme of **holiness and purity**, emphasizing God's absolute standard for His people and the meticulous processes required to maintain ritual cleanness in His presence. The isolation of the leper underscores the defiling nature of impurity and sin, a concept foundational to understanding the need for atonement and purification. Furthermore, the passage highlights **God's sovereignty over sickness and healing**, as the healing of *tsara'at* is presented as a divine act preceding any human ritual. The priest's mediating role also reinforces the theme of **divinely appointed mediation**, a concept that finds its ultimate fulfillment in Christ. Finally, the entire process speaks to **restoration and reintegration**, demonstrating God's desire to bring the isolated back into full fellowship, mirroring the restoration promised throughout the biblical narrative, as seen in passages like [Deuteronomy 30:1-5](/deuteronomy/30-1-5 "Deuteronomy 30:1-5 - Restoration of Israel").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Priest (Hebrew, _kôhên'_):** From H3548, this term refers to one officiating, a priest, or (by courtesy) an acting priest. In the context of *tsara'at*, the *kôhên* held a unique, divinely appointed authority. He was the sole individual empowered to diagnose the condition, declare a person unclean, and, as seen here, confirm healing and initiate the purification rites. His role underscored the structured, divinely ordained system of purity and access to God, serving as a vital mediator between the holy God and His people.
* **Go forth (Hebrew, _yâtsâʼ'_):** From H3318, this primitive root means "to go (causatively, bring) out, in a great variety of applications, literally and figuratively." Here, it signifies the priest's deliberate and necessary movement *out* of the consecrated camp. This action is highly symbolic, demonstrating the priest's willingness to step outside the pure space to engage with the ritually unclean, thereby initiating the process of bridging the gap between the holy community and the isolated individual.
* **Camp (Hebrew, _machăneh'_):** From H4264, this word denotes an encampment (of travelers or troops), hence, an army, host, or tents. In the Israelite context, the "camp" represented the physical dwelling place of the community, but more significantly, it symbolized the sacred space where God's presence (via the Tabernacle) resided. To be "out of the camp" meant not only social ostracization but also ritual exclusion from the presence of God and the communal worship life, highlighting the severe implications of *tsara'at*.
* **Healed (Hebrew, _râphâʼ'_):** From H7495, this primitive root means "to mend (by stitching), i.e. (figuratively) to cure." Its passive form here, "be healed," strongly emphasizes that the healing is an act performed *upon* the leper, not by human intervention or ritual. It points to God's sovereign power as the ultimate healer, underscoring that the priest's role is merely to observe and confirm a divine work already accomplished, not to effect the cure himself.

#### Verse Breakdown
* **"And the priest shall go forth out of the camp;":** This initial action is highly significant. It demonstrates the priest's willingness to step outside the consecrated, pure space of the camp and engage with the ritually unclean. This movement symbolizes the bridging of the gap between the holy community and the isolated, impure individual, a necessary step for potential restoration and reintegration into the covenant community.
* **"and the priest shall look, and, behold, [if]":** The priest's "looking" (וְרָאָה, *v'ra'ah*) implies a careful, discerning, and authoritative examination. The interjection "behold" (וְהִנֵּה, *v'hinneh*) draws attention to the discovery, emphasizing the visual confirmation of a profound and miraculous change. The conditional "if" (כִּי, *ki*) underscores that the healing is not guaranteed but must be verified as an existing reality—a divine act already accomplished—before any further steps in the purification process can be taken.
* **"the plague of leprosy be healed in the leper;":** This clause definitively states the object of the priest's observation: the *tsara'at* has been cured. The phrasing highlights that the healing is a completed action, a divine intervention, prior to the human ritual. The priest's role is purely diagnostic and declarative, confirming God's restorative work rather than initiating it. This sets the stage for the subsequent ceremonial actions that will allow the individual to re-enter the community.

#### Literary Devices
The passage employs several literary devices to convey its profound theological meaning. **Symbolism** is central, with *tsara'at* serving as a potent symbol of sin and its defiling, isolating effects. Just as *tsara'at* separated an individual from the community and God's presence, so too does sin create a barrier. The "camp" itself functions as a symbol of God's holy dwelling place and the pure community, from which the unclean are excluded. The priest's act of going "forth out of the camp" is an act of **liminality**, crossing a sacred boundary to minister to one on the fringes, highlighting the mediating role of the priesthood. Furthermore, there is a clear **contrast** established: the priest, though essential for diagnosis and declaration, is powerless to heal; only God can perform the miraculous act of healing. This contrast underscores God's sovereign power over sickness and impurity, setting the stage for the subsequent human rituals of purification. The precise, step-by-step instructions also demonstrate **legalistic precision**, characteristic of Levitical law, emphasizing the importance of adherence to divine commands for maintaining purity and order within the community.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 14:3 powerfully illustrates God's meticulous concern for holiness, purity, and the restoration of His people. The elaborate ritual for *tsara'at* underscores that sin, like this severe skin disease, is deeply defiling and separates individuals from God and community. God's desire is not for perpetual isolation but for a pathway back to fellowship, provided His holy standards are met. The priest's role highlights the necessity of a mediator to bridge the gap between the unclean and the holy, a theme that resonates throughout biblical theology concerning access to God. The fact that the healing *precedes* the ritual emphasizes God's sovereign initiative in cleansing and restoration, with the human rites serving as a public acknowledgment and confirmation of His divine work. This passage therefore points to God's character as both holy and merciful, providing a means for the defiled to be made clean and brought back into His presence.

* [Numbers 12:10-15](/numbers/12-10-15 "Numbers 12:10-15 - Miriam's Leprosy and Healing")
* [2 Kings 5:1-14](/2_kings/5-1-14 "2 Kings 5:1-14 - Naaman's Healing from Leprosy")
* [Isaiah 53:4-5](/isaiah/53-4-5 "Isaiah 53:4-5 - The Suffering Servant Bears Our Infirmities")

### REFLECTION AND APPLICATION
Leviticus 14:3, though rooted in ancient ritual, offers profound insights for contemporary believers. It reminds us of God's deep and abiding concern for wholeness—physical, spiritual, and communal. Just as the leper was isolated by their condition, so too can sin or brokenness lead to spiritual and relational isolation. This passage teaches us that God desires our restoration and has provided a pathway for it. It underscores the importance of acknowledging our spiritual condition, seeking divine healing, and embracing the process of reconciliation. Furthermore, it highlights the role of spiritual leadership in discerning spiritual health, guiding believers through processes of repentance and restoration, and affirming God's work in their lives, much like the priest confirmed the leper's healing. We are called to be a community that facilitates healing and reintegration, not perpetuates exclusion, understanding that true cleansing is ultimately a work of God's grace. Our role is to confirm and celebrate that divine work in the lives of others, encouraging them back into full fellowship.

#### Questions for Reflection
* **How does God's concern for physical and ritual purity in ancient Israel reflect His broader desire for our holistic well-being today?**
* **In what ways might we, like the leper, experience spiritual isolation due to sin or brokenness, and how does this passage encourage us towards restoration?**
* **What is the role of spiritual discernment and confirmation in our personal and communal journeys of healing and reintegration?**

### FAQ
**Why did the priest have to go *outside* the camp to examine the leper?**

Answer: The priest had to go outside the camp because individuals afflicted with *tsara'at* were considered ritually unclean and were strictly forbidden from entering the Israelite camp, which was deemed holy due to the presence of the Tabernacle and, by extension, God himself. [Leviticus 13:46](/leviticus/13-46 "Leviticus 13:46 - Isolation of the Unclean") explicitly states that a leper "shall dwell alone; without the camp shall his habitation be." The priest, as the mediator of purity, had to step out of the holy space to meet the unclean individual on their terms, demonstrating the necessary bridge between impurity and the potential for reintegration into the community. This act underscores the severity of the uncleanness and the meticulous nature of God's laws concerning holiness.

**Did the priest heal the leper in this process?**

Answer: No, the priest did not heal the leper. The text clearly states, "if the plague of leprosy *be healed* in the leper," indicating that the healing was a completed action *before* the priest's examination. The priest's role was strictly to observe, diagnose, and confirm that the divine healing had already occurred. This emphasizes that healing from *tsara'at* was understood as a miraculous act of God, not a result of human intervention or ritual. The priest's subsequent actions were to declare the individual ceremonially clean and guide them through the purification rites necessary for their reintegration. This stands in stark contrast to Jesus, who directly healed lepers, as seen in [Mark 1:40-42](/mark/1-40-42 "Mark 1:40-42 - Jesus Heals a Leper"), demonstrating His divine authority as the ultimate Healer.

### CHRIST-CENTERED FULFILLMENT
Leviticus 14:3, with its depiction of the priest venturing outside the camp to confirm healing, profoundly foreshadows the redemptive work of Jesus Christ. The Old Testament priest could only confirm a healing already wrought by God; he could not effect it. In stark contrast, Jesus, our great High Priest, not only confirms healing but *is* the source of it. He did not merely stand outside our "camp" of sin and uncleanness; He willingly entered it, taking on human flesh to dwell among us, the spiritually afflicted. Just as the leper was isolated, humanity is separated from God by the "leprosy" of sin. Jesus, however, did not wait for us to be healed; He came to heal us. His touch, which would have made an Old Testament priest unclean, instead brought cleansing and wholeness, as powerfully demonstrated in His healing of lepers (e.g., [Matthew 8:1-4](/matthew/8-1-4 "Matthew 8:1-4 - Jesus Heals a Leper") and [Luke 5:12-14](/luke/5-12-14 "Luke 5:12-14 - Jesus Cleanses a Leper")). Through His perfect sacrifice on the cross, Jesus became the ultimate purification, enabling us to be truly cleansed from the defilement of sin and fully restored to fellowship with God and His people. Unlike the temporary ritual cleansing, Christ offers a complete and eternal spiritual cleansing, allowing us to draw near with confidence to the throne of grace ([Hebrews 4:14-16](/hebrews/4-14-16 "Hebrews 4:14-16 - Jesus Our High Priest")). He is the Lamb of God who takes away the sin of the world, making us truly clean and bringing us into the very presence of God ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

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 13:46

All the days wherein the plague [shall be] in him he shall be defiled; he [is] unclean: he shall dwell alone; without the camp [shall] his habitation [be].

Exodus 15:26

And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I [am] the LORD that healeth thee.

Job 5:18

For he maketh sore, and bindeth up: he woundeth, and his hands make whole.

Luke 17:15

And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,

Luke 17:19

And he said unto him, Arise, go thy way: thy faith hath made thee whole.

Luke 7:22

Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

Luke 4:27

And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.