Leviticus 13 9

Leviticus 13:9 kjv

When the plague of leprosy is in a man, then he shall be brought unto the priest;

Leviticus 13:9 nkjv

"When the leprous sore is on a person, then he shall be brought to the priest.

Leviticus 13:9 niv

"When anyone has a defiling skin disease, they must be brought to the priest.

Leviticus 13:9 esv

"When a man is afflicted with a leprous disease, he shall be brought to the priest,

Leviticus 13:9 nlt

"Anyone who develops a serious skin disease must go to the priest for an examination.

Leviticus 13 verses

Leviticus 13 9 Meaning

Leviticus 13:9 details a critical step in diagnosing ritual uncleanness concerning skin afflictions, known as tsara'at. It states that if a person presents symptoms of this "leprous plague," they must be brought before the priest. This emphasizes that the priest's role was not medicinal but sacerdotal, to inspect, discern, and declare the person ritually clean or unclean according to God's law, thereby regulating the community's holiness and separation from defilement.

Leviticus 13 9 Context

Leviticus 13 provides detailed regulations concerning tsara'at, a term referring to various severe skin diseases and certain types of mold or mildew found in garments or houses. This chapter, along with chapter 14, forms part of Israel's purity laws. These laws distinguished between ritually clean and unclean states, crucial for maintaining the holiness required to dwell in God's presence and participate in worship. The specific concern was not primarily public health (though isolation had a beneficial side effect) but rather ritual purity. A person afflicted with tsara'at became ritually defiled, cut off from the holy community, the Tabernacle, and their family. The priest served as the divine representative, God's designated authority, to interpret and apply these laws, ensuring the camp remained holy and facilitating the reconciliation of the defiled individual back into the community after proper cleansing rituals. The historical context is that of ancient Israel living in a covenant relationship with a holy God, needing strict guidelines to maintain that relationship.

Leviticus 13 9 Word analysis

• And if (וְכִֽי): (ve-khi) "And if" or "When." This conjunction introduces a conditional clause, indicating a specific situation that triggers the subsequent command. It signifies a hypothetical but expected occurrence within the community.
• the leprous plague (נֶגַע צָרַעַת):
  • leprous plague: This is a rendering of the Hebrew nega' tsara'at.
  • Nega' (נֶגַע): Literally means "stroke," "blow," or "mark," often implying a divinely inflicted affliction or mark. It denotes an eruption or lesion on the skin. Its origin suggests more than just a typical ailment; it carries the weight of a supernatural visitation or a mark of impurity.
  • Tsara'at (צָרַעַת): This is the crucial term. It is a unique Old Testament skin condition, widely translated as "leprosy," but is distinct from modern Hansen's disease. Tsara'at could manifest in various ways (swellings, rashes, spots, white patches, etc.) and could also affect garments and houses (Lev 13:47-59, 14:33-53). It made a person ritually unclean, leading to temporary expulsion from the camp or community. Scholars emphasize that tsara'at was primarily a ritual, not a medical, diagnosis, representing the corrupting influence of sin, impurity, and death. It symbolizes sin's defiling nature, separation from God and community.
• is in him (בּ֖וֹ): (bo) "in him" or "on him." Refers to the affected person. It suggests the presence of the tsara'at mark upon the individual's body.
• then he shall be brought (וְהוּבָא): (ve-huva') This verb is in the Hophal stem (passive causative) of the root bo' (to come/go). It literally means "he shall be caused to come" or "he shall be brought." This passive construction emphasizes the mandatory nature of the action; the afflicted person doesn't just "come" by choice but is required, even compelled, to be presented for examination. This highlights the communal responsibility to uphold God's law of purity. It's an action taken by others (family, neighbors, community members) on behalf of the afflicted, bringing them to the proper authority.
• unto the priest (אֶל־הַכֹּהֵן): (el ha-kohen) "To the priest." The priest (Hebrew: kohen) was the designated individual with the authority to perform the examination and render a verdict of clean or unclean. He was God's chosen representative, serving as an intermediary, interpreting divine law and making declarations on ritual status. The priest's role was not to heal (that was God's prerogative), but to diagnose according to the Mosaic law and enforce its requirements for separation or reintegration, thus maintaining the holy order of the Israelite community.

Words-group analysis:

• And if the leprous plague is in him: This phrase establishes the prerequisite condition for the subsequent action. The emphasis is on the clear manifestation of nega' tsara'at on an individual. This mark indicates a disruption in the person's ritual purity and connection with God and the community, signifying potential defilement.
• then he shall be brought unto the priest: This clause outlines the required action and the authoritative figure. The mandatory "shall be brought" signifies that diagnosis is not self-determined, nor is it left to medical practitioners. It necessitates an authoritative religious assessment. The priest is the gatekeeper of the community's holiness, acting as God's arbiter of clean and unclean states. This act underscores the theocratic nature of Israel, where matters of health, community, and worship were deeply intertwined and subject to divine instruction mediated by the priesthood. This highlights a crucial theological point: humanity cannot cleanse itself; divine intervention or its appointed representatives are required for reconciliation with the Holy.

Leviticus 13 9 Bonus section

The concept of tsara'at going beyond a mere physical disease is a significant scholarly point. Many theological interpretations link it closely to sin, viewing the physical symptoms as an outward manifestation of an inward spiritual corruption or as a consequence of specific transgressions. Miriam's tsara'at after slandering Moses (Num 12:10), Gehazi's affliction for greed and deceit (2 Kgs 5:27), and King Uzziah's tsara'at for attempting to usurp priestly duties (2 Chr 26:19-21) serve as strong biblical precedents. This deep symbolism underscores that the cleansing required for tsara'at pointed forward to a deeper need for cleansing from sin and reconciliation with God, ultimately fulfilled in the work of Jesus Christ, who healed the physically "leprous" and cleanses humanity from spiritual defilement.

Leviticus 13 9 Commentary

Leviticus 13:9 is a foundational verse within the Mosaic laws concerning tsara'at, underscoring the absolute necessity of priestly intervention when this "plague" is suspected. This command highlights the unique nature of tsara'at as more than just a physical ailment; it was a visible sign of profound ritual uncleanness that carried severe social and religious implications, symbolizing spiritual corruption or divine judgment. The priest's role was paramount, not as a medical physician to cure, but as God's representative to examine and declare, determining the individual's standing before a holy God and the holy community. This system preserved the purity of the camp, allowing God to dwell among His people. It implicitly points to humanity's inherent defilement and inability to self-cleanse, necessitating a divinely appointed mediator.