Leviticus13
New International Version
1The Lord said to Moses and Aaron,
2“When anyone has a swelling or a rash or a shiny spot on their skin that may be a defiling skin disease, they must be brought to Aaron the priest or to one of his sons who is a priest.
3The priest is to examine the sore on the skin, and if the hair in the sore has turned white and the sore appears to be more than skin deep, it is a defiling skin disease. When the priest examines that person, he shall pronounce them ceremonially unclean.
4If the shiny spot on the skin is white but does not appear to be more than skin deep and the hair in it has not turned white, the priest is to isolate the affected person for seven days.
5On the seventh day the priest is to examine them, and if he sees that the sore is unchanged and has not spread in the skin, he is to isolate them for another seven days.
6On the seventh day the priest is to examine them again, and if the sore has faded and has not spread in the skin, the priest shall pronounce them clean; it is only a rash. They must wash their clothes, and they will be clean.
7But if the rash does spread in their skin after they have shown themselves to the priest to be pronounced clean, they must appear before the priest again.
8The priest is to examine that person, and if the rash has spread in the skin, he shall pronounce them unclean; it is a defiling skin disease.
9“When anyone has a defiling skin disease, they must be brought to the priest.
10The priest is to examine them, and if there is a white swelling in the skin that has turned the hair white and if there is raw flesh in the swelling,
11it is a chronic skin disease and the priest shall pronounce them unclean. He is not to isolate them, because they are already unclean.
12“If the disease breaks out all over their skin and, so far as the priest can see, it covers all the skin of the affected person from head to foot,
13the priest is to examine them, and if the disease has covered their whole body, he shall pronounce them clean. Since it has all turned white, they are clean.
14But whenever raw flesh appears on them, they will be unclean.
15When the priest sees the raw flesh, he shall pronounce them unclean. The raw flesh is unclean; they have a defiling disease.
16If the raw flesh changes and turns white, they must go to the priest.
17The priest is to examine them, and if the sores have turned white, the priest shall pronounce the affected person clean; then they will be clean.
18“When someone has a boil on their skin and it heals,
19and in the place where the boil was, a white swelling or reddish-white spot appears, they must present themselves to the priest.
20The priest is to examine it, and if it appears to be more than skin deep and the hair in it has turned white, the priest shall pronounce that person unclean. It is a defiling skin disease that has broken out where the boil was.
21But if, when the priest examines it, there is no white hair in it and it is not more than skin deep and has faded, then the priest is to isolate them for seven days.
22If it is spreading in the skin, the priest shall pronounce them unclean; it is a defiling disease.
23But if the spot is unchanged and has not spread, it is only a scar from the boil, and the priest shall pronounce them clean.
24“When someone has a burn on their skin and a reddish-white or white spot appears in the raw flesh of the burn,
25the priest is to examine the spot, and if the hair in it has turned white, and it appears to be more than skin deep, it is a defiling disease that has broken out in the burn. The priest shall pronounce them unclean; it is a defiling skin disease.
26But if the priest examines it and there is no white hair in the spot and if it is not more than skin deep and has faded, then the priest is to isolate them for seven days.
27On the seventh day the priest is to examine that person, and if it is spreading in the skin, the priest shall pronounce them unclean; it is a defiling skin disease.
28If, however, the spot is unchanged and has not spread in the skin but has faded, it is a swelling from the burn, and the priest shall pronounce them clean; it is only a scar from the burn.
29“If a man or woman has a sore on their head or chin,
30the priest is to examine the sore, and if it appears to be more than skin deep and the hair in it is yellow and thin, the priest shall pronounce them unclean; it is a defiling skin disease on the head or chin.
31But if, when the priest examines the sore, it does not seem to be more than skin deep and there is no black hair in it, then the priest is to isolate the affected person for seven days.
32On the seventh day the priest is to examine the sore, and if it has not spread and there is no yellow hair in it and it does not appear to be more than skin deep,
33then the man or woman must shave themselves, except for the affected area, and the priest is to keep them isolated another seven days.
34On the seventh day the priest is to examine the sore, and if it has not spread in the skin and appears to be no more than skin deep, the priest shall pronounce them clean. They must wash their clothes, and they will be clean.
35But if the sore does spread in the skin after they are pronounced clean,
36the priest is to examine them, and if he finds that the sore has spread in the skin, he does not need to look for yellow hair; they are unclean.
37If, however, the sore is unchanged so far as the priest can see, and if black hair has grown in it, the affected person is healed. They are clean, and the priest shall pronounce them clean.
38“When a man or woman has white spots on the skin,
39the priest is to examine them, and if the spots are dull white, it is a harmless rash that has broken out on the skin; they are clean.
40“A man who has lost his hair and is bald is clean.
41If he has lost his hair from the front of his scalp and has a bald forehead, he is clean.
42But if he has a reddish-white sore on his bald head or forehead, it is a defiling disease breaking out on his head or forehead.
43The priest is to examine him, and if the swollen sore on his head or forehead is reddish-white like a defiling skin disease,
44the man is diseased and is unclean. The priest shall pronounce him unclean because of the sore on his head.
45“Anyone with such a defiling disease must wear torn clothes, let their hair be unkempt, cover the lower part of their face and cry out, ‘Unclean! Unclean!’
46As long as they have the disease they remain unclean. They must live alone; they must live outside the camp.
47“As for any fabric that is spoiled with a defiling mold—any woolen or linen clothing,
48any woven or knitted material of linen or wool, any leather or anything made of leather—
49if the affected area in the fabric, the leather, the woven or knitted material, or any leather article, is greenish or reddish, it is a defiling mold and must be shown to the priest.
50The priest is to examine the affected area and isolate the article for seven days.
51On the seventh day he is to examine it, and if the mold has spread in the fabric, the woven or knitted material, or the leather, whatever its use, it is a persistent defiling mold; the article is unclean.
52He must burn the fabric, the woven or knitted material of wool or linen, or any leather article that has been spoiled; because the defiling mold is persistent, the article must be burned.
53“But if, when the priest examines it, the mold has not spread in the fabric, the woven or knitted material, or the leather article,
54he shall order that the spoiled article be washed. Then he is to isolate it for another seven days.
55After the article has been washed, the priest is to examine it again, and if the mold has not changed its appearance, even though it has not spread, it is unclean. Burn it, no matter which side of the fabric has been spoiled.
56If, when the priest examines it, the mold has faded after the article has been washed, he is to tear the spoiled part out of the fabric, the leather, or the woven or knitted material.
57But if it reappears in the fabric, in the woven or knitted material, or in the leather article, it is a spreading mold; whatever has the mold must be burned.
58Any fabric, woven or knitted material, or any leather article that has been washed and is rid of the mold, must be washed again. Then it will be clean.”
59These are the regulations concerning defiling molds in woolen or linen clothing, woven or knitted material, or any leather article, for pronouncing them clean or unclean.
Study Guide
Public-domain commentary and original-language notes for Leviticus 13.
Chapter Summary
In this chapter: Directions to the priest to judge concerning leprosy. (1–17). Further directions. (18–44). How the leper must be disposed of. (45, 46). The leprosy in garments. (47–59).
vv1-17
The plague of leprosy was an uncleanness, rather than a disease. Christ is said to cleanse lepers, not to cure them. Common as the leprosy was among the Hebrews, during and after their residence in Egypt, we have no reason to believe that it was known among them before. Their distressed state and employment in that land must have rendered them liable to disease. But it was a plague often inflicted immediately by the hand of God. Miriam's leprosy, and Gehazi's, and king Uzziah's, were punishments of particular sins; no marvel there was care taken to distinguish it from a common distemper. The judgment of it was referred to the priests. And it was a figure of the moral pollutions of men's minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse. The priest could only convict the leper, (by the law is the knowledge of sin,) but Christ can cure the sinner, he can take away sin. It is a work of great importance, but of great difficulty, to judge of our spiritual state. We all have cause to suspect ourselves, being conscious of sores and spots; but whether clean or unclean is the question. As there were certain marks by which to know it was leprosy, so there are marks of such as are in the gall of bitterness. The priest must take time in making his judgment. This teaches all, both ministers and people, not to be hasty in censures, nor to judge anything before the time. If some men's sins go before unto judgment, the sins of others follow after, and so do men's good works. If the person suspected were found to be clean, yet he must wash his clothes, because there had been ground for the suspicion. We have need to be washed in the blood of Christ from our spots, though not leprosy spots; for who can say, I am pure from sin?
vv18-44
The priest is told what judgment to make, if there were any appearance of a leprosy in old sores; and such is the danger of those who having escaped the pollutions of the world are again entangled therein. Or, in a burn by accident, verse 24. The burning of strife and contention often occasions the rising and breaking out of that corruption, which proves that men are unclean. Human life lies exposed to many grievances. With what troops of diseases are we beset on every side; and thy all entered by sin! If the constitution be healthy, and the body lively and easy, we are bound to glorify God with our bodies. Particular note was taken of the leprosy, if in the head. If the leprosy of sin has seized the head; if the judgment be corrupted, and wicked principles, which support wicked practices, are embraced, it is utter uncleanness, from which few are cleansed. Soundness in the faith keeps leprosy from the head.
vv45-46
When the priest had pronounced the leper unclean, it put a stop to his business in the world, cut him off from his friends and relations, and ruined all the comfort he could have in the world. He must humble himself under the mighty hand of God, not insisting upon his cleanness, when the priest had pronounced him unclean, but accepting the punishment. Thus must we take to ourselves the shame that belongs to us, and with broken hearts call ourselves “Unclean, unclean;” heart unclean, life unclean; unclean by original corruption, unclean by actual transgression; unclean, therefore deserving to be for ever shut out from communion with God, and all hope of happiness in him; unclean, therefore undone, if infinite mercy do not interpose. The leper must warn others to take heed of coming near him. He must then be shut out of the camp, and afterward, when they came to Canaan, be shut out of the city, town, or village where he lived, and dwell with none but those that were lepers like himself. This typified the purity which ought to be in the gospel church.
Key Words
דָבַר: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
מֹשֶׁה: Mosheh, the Israelite lawgiver
אַהֲרוֹן: Aharon, the brother of Moses
אָמַר: to say (used with great latitude)
אָדָם: ruddy i.e. a human being (an individual or the species, mankind, etc.)
עוֹר: skin (as naked); by implication, hide, leather
בָּשָׂר: flesh (from its freshness); by extension, body, person; also (by euphemistically) the pudenda of aman
שְׂאֵת: an elevation or leprous scab; figuratively, elation or cheerfulness; exaltation in rank or character
סַפַּחַת: the mange (as making the hair fall off)
בֹּהֶרֶת: a whitish spot on the skin
Cross References
Leviticus 13Miriam's sudden leprosy serves as a prominent historical example of the white skin symptom.
Supported by Matthew Henry, Matthew Poole
King Uzziah's immediate leprosy outbreak on his forehead, judged by the priests under this law.
Supported by Matthew Henry
Moses commands Israel to strictly observe the priests' decisions regarding the plague of leprosy.
Establishes the identical diagnostic protocol for leprosy breaking out in an older healed ulcer or boil.
Supported by Matthew Henry, Matthew Poole
Identifies the rule of washing clothes after a suspected case is finally pronounced clean of leprosy.
Supported by Matthew Poole
Directly echoes the mandatory cry of the unclean: 'Depart ye; it is unclean! depart, depart!'
Supported by Matthew Henry, Matthew Poole
Historical fulfillment of a king (Uzziah) dwelling in a several house, being cut off for leprosy.
Supported by Matthew Henry
Gehazi is struck with leprosy as white as snow, illustrating the extreme diagnostic sign.
Supported by Matthew Henry
Jesus commands the cleansed leper to show himself to the priest, honoring Levitical law.
Supported by Matthew Henry, Matthew Poole, JFB
As the priest identifies but cannot cure leprosy, the law exposes but cannot save from sin.
Supported by Matthew Henry
Parallel procedure of a seven-day quarantine for a suspected, non-advancing spot of leprosy.
Supported by Matthew Poole, John Calvin
The standard diagnostic threshold of depth in skin and hair color changes used in quarantine decisions.
Supported by Matthew Poole, John Calvin
Direct parallel showing how a stationary bright spot signifies a scar rather than an active infection.
Supported by Matthew Poole
Contrast of a spreading scall post-cleansing with the definitive evaluation on the seventh day.
Supported by Matthew Poole, John Calvin
The baseline diagnostic criteria for the dry scall on the head or beard.
Supported by Matthew Poole, John Calvin
Completes the distinction between simple natural baldness and active leprosy on the forehead.
Supported by Matthew Henry, Matthew Poole
Prophetic parallel of covering the lips as a sign of extreme shame and mourning.
Supported by Matthew Henry
Contrasts priestly prohibition of unbared heads and rent clothes with the leper's mandatory mourning attire.
Supported by Matthew Henry
Isaiah adopts the leper's cry, confessing 'I am a man of unclean lips.'
Supported by Matthew Henry
Ten leprous men stood afar off, exemplifying the restriction to dwell outside the camp.
Supported by Matthew Henry
Divine command to put out of the camp every leper to maintain community purity.
Supported by Matthew Henry, Matthew Poole
New Testament command to hate 'even the garment spotted by the flesh,' echoing leprous garments.
Supported by Matthew Henry
Naaman was a mighty warrior but a leper, highlighting the disease's socially isolating nature.
The priest's declarative authority to pronounce clean/unclean mirrors the ministerial keys of binding and loosing.
Supported by Matthew Poole
Miriam was shut out of the camp seven days, executing the quarantine rule.
Prophetic imagery where burning and physical blemishes replace beauty as a sign of divine judgment.
Supported by Matthew Henry
Theological parallel of the head being sick, signifying corruption of judgment and wicked principles.
Supported by Matthew Henry
The spreading of false doctrine compared to the spreading of a canker or leprosy.
Supported by Matthew Henry
Ezekiel is told not to cover his lips, contrasting with standard leprous/mourning customs.
Miriam's temporary isolation outside the camp due to her sudden leprous affliction.
Supported by Matthew Henry
Four leprous men sitting outside the gate of Samaria, demonstrating the isolation law.
Applies the same term 'fretting leprosy' to contaminated houses as to garments here.
Injunction to burn abominable contaminated items completely in the fire.
Supported by Matthew Henry
Moses' hand turned leprous, white as snow, as an immediate sign from God.
Snares and sores from head to foot depict Israel's spiritual decay like spreading leprosy.
The complete breakout typifies the sinner's total confession of corruption, finding cleansing in Christ.