Leviticus 13 45

Leviticus 13:45 kjv

And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.

Leviticus 13:45 nkjv

"Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, 'Unclean! Unclean!'

Leviticus 13:45 niv

"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!'

Leviticus 13:45 esv

"The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, 'Unclean, unclean.'

Leviticus 13:45 nlt

"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!'

Leviticus 13 verses

Leviticus 13 45 Meaning

Leviticus 13:45 outlines the required physical appearance and public declaration for individuals afflicted with tzara'at (often translated "leprosy"). The individual was commanded to tear their clothes, leave their head bare, cover their upper lip, and cry out "Unclean, unclean!" These actions served multiple purposes: to signify their ritually defiled and isolated status, to warn others to maintain distance and prevent contamination, and to act as a public lament for their condition and separation from the community of God.

Leviticus 13 45 Context

Leviticus chapters 13 and 14 deal extensively with the ritual impurity of tzara'at, a severe skin condition that made an individual ceremonially unclean. This uncleanness extended beyond personal hygiene, impacting one's relationship with God and the community. The detailed instructions for priests diagnosing, quarantining, and cleansing individuals were paramount for maintaining the holiness of the Israelite camp. The presence of a holy God required His people to live in a state of purity, ensuring the camp remained clean. This particular verse describes the immediate and outward manifestation of an individual confirmed to have tzara'at. They were exiled from the community and marked visually, physically, and audibly as 'unclean', not only to protect the community from ritual defilement but also to signify the individual's profound separation. This affliction was often understood not merely as a medical illness but as a visible sign of divine judgment, particularly associated with sins of rebellion, slander, or pride, as seen in Miriam's tzara'at (Num 12) or Uzziah's (2 Kgs 15).

Leviticus 13 45 Word analysis

• And the leper: Original Hebrew for "leper" is מְצֹרָע (metzora). This term is not strictly equivalent to modern Hansen's disease. Tzara'at covered a range of dermatological conditions, and even molds in houses or clothing (Lev 14). Its significance lies more in its ritualistic defilement than its contagiousness. It symbolically represented a broken state, a defilement, often seen as a consequence of sin and separating the person from God's presence and community.
• in whom the plague is: The word for "plague" is נֶגַע (nega), meaning a "stroke," "mark," or "spot." It carries the connotation of a "stroke from God," suggesting divine visitation or judgment. The metzora was not just sick, but ritually touched by an agent of uncleanness or God's judgment.
• his clothes shall be rent: The phrase for "rent" is יִהְיוּ פְּרוּמִים (yihyu pru'mim), meaning "they shall be torn/dishevelled." Tearing clothes was a conventional sign of extreme mourning, grief, distress, or shock (Gen 37:34; Job 1:20; Acts 14:14). For the metzora, it signified a state akin to death—separation from life and community.
• and his head bare: The phrase for "bare" is יִהְיֶה פָרוּעַ (yihye paru'a), meaning "it shall be disheveled" or "uncovered." This also indicated a state of mourning or extreme humility/disgrace, in contrast to the tidy heads of priests (Lev 10:6). It highlighted his state of shame and ritual impurity.
• and he shall put a covering upon his upper lip: The Hebrew is וְעַל־שָׂפָם יַעְטֶה (v'al-safam ya'teh). Safam refers to the mustache or beard area, implying the lower face. Ya'teh means "to wrap around," "cover," or "veil." This action symbolized profound mourning, silence, shame, and a suppression of speech (Ezek 24:17, Mic 3:7). It also prevented their defiled breath from touching others, symbolizing profound spiritual isolation and social death.
• and shall cry, Unclean, unclean: The imperative "shall cry" is יִקְרָא (yiqra), "he shall call out." The repeated declaration טָמֵא טָמֵא (ṭame' ṭame') means "unclean, unclean!" The repetition emphasizes the absolute, unambiguous nature of the defilement. This public cry served as a necessary warning to all approaching, enabling others to avoid contact and thereby avoid ritual contamination. It was a self-proclamation of spiritual and social banishment.

Leviticus 13 45 Bonus section

The requirements in Lev 13:45 not only warned others but also forced the afflicted individual into a state of visible repentance or acknowledgement of their grave situation. While tzara'at could be a physical condition, its strong association with divine judgment (e.g., Miriam for speaking against Moses, Uzziah for presuming priestly functions) imbued it with deeper theological significance. The physical appearance and vocal warning compelled the metzora to acknowledge their brokenness and their need for cleansing from God.

This passage also highlights the contrast with priestly conduct. Priests were commanded not to tear their clothes or uncover their heads when ministering (Lev 10:6), indicating their status of consecration and proximity to God. The metzora's appearance directly contradicted the priestly standard, underscoring their expulsion from the holy space and a loss of their priestly, representative role within the covenant community. Thus, the law protected the holy space but also provided a clear, unavoidable representation of separation caused by impurity.

Leviticus 13 45 Commentary

Leviticus 13:45 is a powerful testament to the severity of tzara'at and its implications for the individual and the holy community of Israel. The outward manifestations mandated for the afflicted were not merely symbolic; they were functional requirements for a people living in the presence of a holy God. The torn garments and bare head represented deep distress and a state akin to death, for separation from the covenant community was considered a form of social and spiritual demise. The covered lip indicated silenced mourning and prevented the unclean's breath from potentially contaminating others, enforcing a physical barrier and reflecting spiritual voicelessness. Most profoundly, the cry "Unclean, unclean!" transformed the individual into a living warning siren, a human embodiment of impurity whose presence could defile all who came too near.

This command underscored several core biblical principles: the absolute holiness of God, the strict boundaries of ritual purity required for communion with Him, and the pervasive nature of impurity which could spread rapidly if not contained. The leper's enforced isolation protected the community but also vividly depicted the consequence of unaddressed sin—separation from God and His people.

In the New Testament, Jesus's encounters with those suffering from tzara'at (Matt 8:1-4, Luke 17:11-19) represent a profound subversion and fulfillment of these laws. Rather than keeping a distance, Jesus touched the leper, and His touch, instead of contracting defilement, conveyed cleanness and healing. This demonstrates His divine authority to not merely observe the Law but to supersede its temporary requirements by addressing the root cause of sin and uncleanness itself. He brings true spiritual and physical restoration, reincorporating the outcast into fellowship. The "unclean, unclean" cry of the Old Covenant foreshadows the sinner's cry for a savior, someone who can declare them "clean" from the defilement of sin, just as Christ declared the lepers clean.