Leviticus 13 36

Leviticus 13:36 kjv

Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.

Leviticus 13:36 nkjv

then the priest shall examine him; and indeed if the scale has spread over the skin, the priest need not seek for yellow hair. He is unclean.

Leviticus 13:36 niv

the 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.

Leviticus 13:36 esv

then the priest shall examine him, and if the itch has spread in the skin, the priest need not seek for the yellow hair; he is unclean.

Leviticus 13:36 nlt

the 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.

Leviticus 13 verses

Leviticus 13 36 Meaning

Leviticus 13:36 describes a conclusive stage in the priestly diagnosis of tsara'at, a severe skin condition. If an existing scab-like eruption on the skin has spread extensively and conspicuously, the priest is commanded not to search further for the specific diagnostic sign of yellowish hair. The widespread nature of the skin eruption itself is sufficient evidence to immediately declare the afflicted person ceremonially unclean, requiring their isolation from the community.

Leviticus 13 36 Context

Leviticus chapter 13, one of the longest chapters in the book, meticulously outlines the laws concerning tsara'at, a term commonly translated as "leprosy" but encompassing a wider range of severe skin ailments, mold, and mildew. These regulations are central to Israel's communal and spiritual hygiene, emphasizing God's demand for holiness and purity within His covenant people. The chapter details various symptoms, inspection protocols by the priest, periods of quarantine, and criteria for declaring someone clean or unclean. Verse 36 fits within the context of examining an afflicted person who was previously diagnosed with tsara'at that developed from an old boil or burn mark (preceded by verses 18-28). Specifically, after a seven-day observation (vv. 30-34), if the initial assessment indicated uncertainty (e.g., no yellowish hair, or it had disappeared), the individual would be quarantined for another seven days (vv. 31, 33). Verse 36 deals with the definitive scenario after these inspections: if the existing skin lesion has undeniably spread, further diagnostic tests, like checking for yellow hair (a symptom crucial in initial or uncertain diagnoses), become redundant. The widespread nature of the "scab" itself immediately warrants a declaration of uncleanness, leading to the afflicted person's removal from the camp for the protection and purity of the community, as outlined in verses like 13:45-46.

Leviticus 13 36 Word analysis

• but if: וְאִם (ve'im). This conjunction introduces a conditional clause, signaling a specific circumstance under which the ensuing action is to be taken. It transitions from prior possibilities to a new, definite diagnostic outcome.

• the scabs spread much: מִפְשָׂה (mif'sah) and יִפְשֶׂה (yifsah). Mif'sah refers to an "eruption," "outbreak," or "spreading mark," while yifsah (from the root פשׂה, pasah) means "to spread" or "to enlarge." The repetition and the adverb "much" emphasize a significant, extensive, and undeniable progression of the skin condition. This signifies that the affliction is not minor or localized, but has pervaded a considerable area of the skin, making its nature unequivocally apparent.

• on the skin: בָּאוֹר (ba'or). This precisely locates the manifestation of the affliction on the outer layer of the body, emphasizing its visible and external nature, which could be assessed by the priest.

• then he shall not seek for: לֹא יְבַקֵּר (lo yevakker). The phrase uses lo, meaning "not," and yevakker (from בָּקַר, baqar), which means "to examine carefully," "to search," or "to discern." This is a definitive command: the priest is not to perform a detailed investigation for specific subtle signs. It indicates that, at this stage, such an examination is superfluous.

• the yellow hair: הַשֵׂעָר הַצָּהֹב (ha'se'ar ha'tzahov). Ha-se'ar means "the hair," and ha-tzahov means "the yellowish" or "the golden." In previous verses (e.g., Lev 13:30, 32), the presence of yellow, fine hair in a lesion was a key diagnostic indicator of an active, spreading, or deep tsara'at. Here, its investigation is explicitly waived. This indicates that the pervasive spread of the "scab" itself overrides the necessity of this particular diagnostic sign.

• he is unclean: טָמֵא הוּא (tameh hu). Tameh is the Hebrew term for "unclean" or "impure." Hu is "he is." This is a declarative statement by the priest, signifying a ritual state of impurity that required the individual's separation from the clean camp of Israel.

• Words-group analysis:

  • "but if the scabs spread much on the skin": This phrase marks a critical turning point in the diagnostic process. It describes a situation where the affliction's progression is so extensive and evident that it removes all doubt. The spread itself is the definitive symptom, rendering further detailed examinations unnecessary. It underscores the severity and undeniable presence of the disease.
  • "then he shall not seek for the yellow hair; he is unclean": This segment reveals the immediate and conclusive judgment. Because the external spread is overwhelming, the priest does not need to look for a specific micro-symptom (yellow hair) that might otherwise confirm deeper infection. The decision to declare "unclean" is direct, based on the clear, widespread physical evidence, emphasizing the certainty of the diagnosis and the resulting immediate separation from the community.

Leviticus 13 36 Bonus section

The laws concerning tsara'at served multiple purposes. While having potential public health benefits, their primary significance was theological. Tsara'at represented spiritual corruption, manifesting visibly. The meticulous examination by the priest was not to cure the physical disease (that was God's prerogative or the natural healing process), but to accurately declare the individual's ritual status as "clean" or "unclean" and ensure the holiness of the Israelite camp. In the case of Leviticus 13:36, the widespread "scab" functions as an obvious visual metaphor for widespread defilement that required no subtle interpretive signs. It signified a pervasive contamination that rendered the person immediately separated from the community, demonstrating God's zero tolerance for defilement within His consecrated people. This principle also extended to material possessions like garments and houses, which could also be "leprous," showing how impurity could affect every aspect of life in the community, not just individuals.

Leviticus 13 36 Commentary

Leviticus 13:36 underscores a practical aspect of priestly diagnosis: a point of unequivocal evidence. While prior verses detail meticulous examinations, often involving re-inspections after quarantine periods, this verse signifies a situation where the disease's extensive, undeniable spread overrides the need for further specific symptomatic checks, like looking for yellow hair. The mif'sah – the wide-ranging "scab" or eruption – itself becomes the sufficient sign of impurity. The instruction "he shall not seek" reveals an efficient and merciful finality: when the uncleanness is pervasive and clearly manifested, prolonged scrutiny is pointless. The declaration "he is unclean" is swift and certain, leading to the immediate implementation of the community separation required for all with declared tsara'at. Spiritually, this passage highlights that when sin's defiling power is manifest and widespread in one's life, it's overtly clear. There's no need to look for minor symptoms or make excuses; the pervasive corruption necessitates an immediate recognition of one's unholiness before God, and the pursuit of cleansing and repentance.