Leviticus 13 7

Leviticus 13:7 kjv

But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again.

Leviticus 13:7 nkjv

But if the scab should at all spread over the skin, after he has been seen by the priest for his cleansing, he shall be seen by the priest again.

Leviticus 13:7 niv

But 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.

Leviticus 13:7 esv

But if the eruption spreads in the skin, after he has shown himself to the priest for his cleansing, he shall appear again before the priest.

Leviticus 13:7 nlt

But 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.

Leviticus 13 verses

Leviticus 13 7 Meaning

Leviticus 13:7 details a specific condition regarding a suspected skin affliction: if the suspect lesion or discoloration, after an initial priestly examination and observation period, is observed to have visibly spread further on the individual's skin, it mandates an immediate re-examination by the priest. This ensures that a true state of ritual impurity (tzara'at) is correctly identified and dealt with according to the divine protocol for the sanctity of the Israelite camp and community.

Leviticus 13 7 Context

Leviticus chapter 13 establishes the intricate laws concerning tzara'at (צרעת), a term traditionally translated as "leprosy" but encompassing various serious, ritually defiling skin conditions, mildew in garments, or mold in houses. This chapter serves as a comprehensive manual for the Israelite priests, who were tasked not with healing, but with discerning and declaring states of ritual purity or impurity within the community. The cultural context demanded a strict separation of the clean from the unclean to maintain the sanctity of God's dwelling (the tabernacle) among His people. The precise rules, including observation periods and re-examinations, ensured meticulousness in determining uncleanness, which would lead to temporary exclusion from the community to protect its holiness. Verse 7 specifically addresses a scenario after an initial examination (mentioned in previous verses, such as v.3, v.5), where the suspected affliction has shown a definitive sign of progression—spreading—requiring a follow-up assessment by the priest. This rule highlights the importance of the initial quarantine period and the progressive nature of certain defilements, whether physical or symbolic.

Leviticus 13 7 Word analysis

• but if: (וְאִם – v'im) This conjunction indicates a condition or a contingency, suggesting a change or further development from a previously described state (i.e., the initial examination and observation). It signals a critical "what if" scenario in the diagnostic process.
• the diseased area: (הַנֶּגַע – hannega) This noun refers to a "strike," "plague," or "smiting." It is a broader term than modern medical "leprosy" and denotes the affected area or lesion on the skin that is suspected of being tzara'at. The prefix 'ha-' means 'the,' making it definite. This is not just any skin condition but one with potential ritual significance, often implying a divine origin or a sign from God.
• spreads farther: (פָשָׂה – pashah) This verb means "to spread out," "to increase," "to extend," or "to diffuse." It's a key indicator for tzara'at, signaling a progression of the condition. In the context of purity laws, spreading signified a definitive and serious case of ritual uncleanness, often requiring a declaration of impurity and separation. The movement or growth of the lesion confirms its status.
• in the skin: (בָּעוֹר – ba'or) "In the skin." This specifies the location of the nega. It emphasizes that the manifestation is on the outermost layer of the body, making it visible and verifiable. This also signifies that the issue is external, but its implications are deep for the individual's standing within the holy community.
• after he has presented himself: (אַחֲרֵי הֵרָאֹתוֹ – acharei hera'oto) "After his showing himself" or "after he was presented." This indicates that an initial examination by the priest has already taken place (as per earlier verses in the chapter), and the individual was under observation, likely quarantined.
• to the priest: (אֶל־הַכֹּהֵן – el hakkohen) "To the priest." The priest (כֹּהֵן – kohen) is the central figure in these purity laws, appointed by God to officiate in the Tabernacle and later the Temple. He serves not as a physician to heal, but as God's representative to examine, declare, and mediate the laws of ritual cleanness and uncleanness. His role underscores divine authority in health matters.
• for his cleansing: (לְטָהֳרָתוֹ – l'ṭahorato) "For his purification" or "for declaring him clean." This does not imply the person is already clean but is the purpose of the examination—to determine his status for purification. It signifies the ongoing process of ritual assessment to ensure communal holiness.
• he must present himself again: (וְנִרְאָה שֵׁנִית – v'nir'ah shenit) "And he must appear a second time" or "and he will show himself again." This repetition of the priestly examination highlights the gravity and necessity of careful and ongoing diagnosis for tzara'at. It underscores the procedural nature of these laws and the seriousness of ensuring proper ritual status.

Words-Group analysis

• but if the diseased area spreads farther in the skin: This phrase is the critical diagnostic trigger. The dynamic, expanding nature of the nega is the defining characteristic that elevates suspicion to a likely confirmation of ritual impurity. It demonstrates that the initial observation was crucial but not conclusive, and ongoing monitoring is essential.
• after he has presented himself to the priest for his cleansing, he must present himself again to the priest: This entire phrase describes the cyclical process of examination, observation (potentially quarantine), and re-examination under the priest's authority. It underscores the priest's continuous role as the arbiter of ritual status and the meticulousness required to uphold the purity standards of the covenant community. It implies a legal, rather than merely medical, procedure, emphasizing God's strict demands for holiness.

Leviticus 13 7 Bonus section

• Beyond Medical Diagnosis: The tzara'at laws in Leviticus 13 are often interpreted not just as public health measures but also as a profound symbolic lesson on sin's nature. Just as tzara'at spreads and defiles, so does sin contaminate an individual and threaten the purity of the community.
• Spiritual Parallel: Many rabbinic traditions associate tzara'at with specific transgressions, particularly lashon hara (evil speech, slander), which spiritually "spreads" and divides. Miriam's affliction in Numbers 12 after speaking against Moses is often cited as a prime example, suggesting that this physical malady could be a visible manifestation of a deeper spiritual problem or divine judgment.
• Priestly Authority: The priest's role was paramount. Unlike a modern doctor, he did not treat or heal; his function was purely to diagnose ritual status, declare purity or impurity, and oversee the rituals for reintegration. This highlights that authority in sacred matters rested solely with God's designated representatives.
• Holiness of the Camp: The entire system of tzara'at and other purity laws was designed to maintain the holiness of the Israelite camp, where God's presence dwelt. Any form of impurity that "spread" compromised that holiness, necessitating removal from the communal space until appropriate purification could take place. This instilled a deep understanding of God's separation from sin and His demand for purity in His people.

Leviticus 13 7 Commentary

Leviticus 13:7 underscores the rigorous and meticulous nature of the Mosaic Law concerning tzara'at, focusing on the spread of the skin condition as a key diagnostic criterion. The initial presentation to the priest for "cleansing" signifies the individual's desire to ascertain their status and re-enter community life, if clean. However, if the mark showed clear progression, a secondary examination was essential. This systematic process protected the community from defilement and taught Israel the serious consequences of impurity, symbolically pointing to the pervasive and corrupting nature of sin. The priest's role was judicial, discerning impurity and administering separation, thereby upholding God's holiness within the camp. This law taught dependence on divine protocols for spiritual and communal well-being, foreshadowing how only God can truly "cleanse" and forgive what spreads to corrupt the inner being.