Leviticus13
New Living Translation
1The Lord said to Moses and Aaron,
2“If anyone has a swelling or a rash or discolored skin that might develop into a serious skin disease, that person must be brought to Aaron the priest or to one of his sons.
3The priest will examine the affected area of the skin. If the hair in the affected area has turned white and the problem appears to be more than skin-deep, it is a serious skin disease, and the priest who examines it must pronounce the person ceremonially unclean.
4“But if the affected area of the skin is only a white discoloration and does not appear to be more than skin-deep, and if the hair on the spot has not turned white, the priest will quarantine the person for seven days.
5On the seventh day the priest will make another examination. If he finds the affected area has not changed and the problem has not spread on the skin, the priest will quarantine the person for seven more days.
6On the seventh day the priest will make another examination. If he finds the affected area has faded and has not spread, the priest will pronounce the person ceremonially clean. It was only a rash. The person’s clothing must be washed, and the person will be ceremonially clean.
7But if the rash continues to spread after the person has been examined by the priest and has been pronounced clean, the infected person must return to be examined again.
8If the priest finds that the rash has spread, he must pronounce the person ceremonially unclean, for it is indeed a skin disease.
9“Anyone who develops a serious skin disease must go to the priest for an examination.
10If the priest finds a white swelling on the skin, and some hair on the spot has turned white, and there is an open sore in the affected area,
11it is a chronic skin disease, and the priest must pronounce the person ceremonially unclean. In such cases the person need not be quarantined, for it is obvious that the skin is defiled by the disease.
12“Now suppose the disease has spread all over the person’s skin, covering the body from head to foot.
13When the priest examines the infected person and finds that the disease covers the entire body, he will pronounce the person ceremonially clean. Since the skin has turned completely white, the person is clean.
14But if any open sores appear, the infected person will be pronounced ceremonially unclean.
15The priest must make this pronouncement as soon as he sees an open sore, since open sores indicate the presence of a skin disease.
16However, if the open sores heal and turn white like the rest of the skin, the person must return to the priest
17for another examination. If the affected areas have indeed turned white, the priest will then pronounce the person ceremonially clean by declaring, ‘You are clean!’
18“If anyone has a boil on the skin that has started to heal,
19but a white swelling or a reddish white spot develops in its place, that person must go to the priest to be examined.
20If the priest examines it and finds it to be more than skin-deep, and if the hair in the affected area has turned white, the priest must pronounce the person ceremonially unclean. The boil has become a serious skin disease.
21But if the priest finds no white hair on the affected area and the problem appears to be no more than skin-deep and has faded, the priest must quarantine the person for seven days.
22If during that time the affected area spreads on the skin, the priest must pronounce the person ceremonially unclean, because it is a serious disease.
23But if the area grows no larger and does not spread, it is merely the scar from the boil, and the priest will pronounce the person ceremonially clean.
24“If anyone has suffered a burn on the skin and the burned area changes color, becoming either reddish white or shiny white,
25the priest must examine it. If he finds that the hair in the affected area has turned white and the problem appears to be more than skin-deep, a skin disease has broken out in the burn. The priest must then pronounce the person ceremonially unclean, for it is clearly a serious skin disease.
26But if the priest finds no white hair on the affected area and the problem appears to be no more than skin-deep and has faded, the priest must quarantine the infected person for seven days.
27On the seventh day the priest must examine the person again. If the affected area has spread on the skin, the priest must pronounce that person ceremonially unclean, for it is clearly a serious skin disease.
28But if the affected area has not changed or spread on the skin and has faded, it is simply a swelling from the burn. The priest will then pronounce the person ceremonially clean, for it is only the scar from the burn.
29“If anyone, either a man or woman, has a sore on the head or chin,
30the priest must examine it. If he finds it is more than skin-deep and has fine yellow hair on it, the priest must pronounce the person ceremonially unclean. It is a scabby sore of the head or chin.
31If the priest examines the scabby sore and finds that it is only skin-deep but there is no black hair on it, he must quarantine the person for seven days.
32On the seventh day the priest must examine the sore again. If he finds that the scabby sore has not spread, and there is no yellow hair on it, and it appears to be only skin-deep,
33the person must shave off all hair except the hair on the affected area. Then the priest must quarantine the person for another seven days.
34On the seventh day he will examine the sore again. If it has not spread and appears to be no more than skin-deep, the priest will pronounce the person ceremonially clean. The person’s clothing must be washed, and the person will be ceremonially clean.
35But if the scabby sore begins to spread after the person is pronounced clean,
36the priest must do another examination. If he finds that the sore has spread, the priest does not need to look for yellow hair. The infected person is ceremonially unclean.
37But if the color of the scabby sore does not change and black hair has grown on it, it has healed. The priest will then pronounce the person ceremonially clean.
38“If anyone, either a man or woman, has shiny white patches on the skin,
39the priest must examine the affected area. If he finds that the shiny patches are only pale white, this is a harmless skin rash, and the person is ceremonially clean.
40“If a man loses his hair and his head becomes bald, he is still ceremonially clean.
41And if he loses hair on his forehead, he simply has a bald forehead; he is still clean.
42However, if a reddish white sore appears on the bald area on top of his head or on his forehead, this is a skin disease.
43The priest must examine him, and if he finds swelling around the reddish white sore anywhere on the man’s head and it looks like a skin disease,
44the man is indeed infected with a skin disease and is unclean. The priest must pronounce him ceremonially unclean because of the sore on his head.
45“Those who suffer from a serious skin disease must tear their clothing and leave their hair uncombed. They must cover their mouth and call out, ‘Unclean! Unclean!’
46As long as the serious disease lasts, they will be ceremonially unclean. They must live in isolation in their place outside the camp.
47“Now suppose mildew contaminates some woolen or linen clothing,
48woolen or linen fabric, the hide of an animal, or anything made of leather.
49If the contaminated area in the clothing, the animal hide, the fabric, or the leather article has turned greenish or reddish, it is contaminated with mildew and must be shown to the priest.
50After examining the affected spot, the priest will put the article in quarantine for seven days.
51On the seventh day the priest must inspect it again. If the contaminated area has spread, the clothing or fabric or leather is clearly contaminated by a serious mildew and is ceremonially unclean.
52The priest must burn the item—the clothing, the woolen or linen fabric, or piece of leather—for it has been contaminated by a serious mildew. It must be completely destroyed by fire.
53“But if the priest examines it and finds that the contaminated area has not spread in the clothing, the fabric, or the leather,
54the priest will order the object to be washed and then quarantined for seven more days.
55Then the priest must examine the object again. If he finds that the contaminated area has not changed color after being washed, even if it did not spread, the object is defiled. It must be completely burned up, whether the contaminated spot is on the inside or outside.
56But if the priest examines it and finds that the contaminated area has faded after being washed, he must cut the spot from the clothing, the fabric, or the leather.
57If the spot later reappears on the clothing, the fabric, or the leather article, the mildew is clearly spreading, and the contaminated object must be burned up.
58But if the spot disappears from the clothing, the fabric, or the leather article after it has been washed, it must be washed again; then it will be ceremonially clean.
59“These are the instructions for dealing with mildew that contaminates woolen or linen clothing or fabric or anything made of leather. This is how the priest will determine whether these items are ceremonially 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.