Leviticus 13:29

KJV

If a man or woman have a plague upon the head or the beard;

KJV (with Strong's)

If a man {H376} or woman {H802} have a plague {H5061} upon the head {H7218} or the beard {H2206};

Complete Jewish Bible

"If a man or woman has a sore on the head or a man in his beard,

Berean Standard Bible

If a man or woman has an infection on the head or chin,

American Standard Version

And when a man or woman hath a plague upon the head or upon the beard,

Commentary

### SUMMARY
Leviticus 13:29 introduces a specific diagnostic scenario within the comprehensive Mosaic Law concerning *tzara'at*, a broad category of skin afflictions. This verse outlines the initial observation of a "plague" or lesion appearing on the highly visible and culturally significant areas of the head or beard of an individual, thereby triggering the prescribed examination process by the priest. It underscores the meticulous nature of Israel's purity laws, revealing God's profound concern for both the physical well-being and the ritual holiness of His covenant community, emphasizing that even seemingly minor dermatological conditions held significant theological implications for an individual's standing before God and within the camp.

### CONTEXT
* **Literary Context:** Leviticus 13:29 is strategically placed within the extensive purity codes found in [Leviticus 11-15](/leviticus/11-15 "Leviticus 11-15 - Laws of Clean and Unclean"), which meticulously define what constitutes ritual cleanness and uncleanness for individuals, objects, and dwellings. Chapters 13 and 14 are exclusively dedicated to *tzara'at*, a term often translated as "leprosy" but encompassing a wider spectrum of skin conditions, as well as mold or mildew on garments and houses. The preceding verses ([Leviticus 13:1-28](/leviticus/13-1-28 "Leviticus 13:1-28 - Initial Diagnosis of Tzara'at")) meticulously detail various manifestations of *tzara'at* on the general skin, including swellings, scabs, and bright spots, and outline the initial priestly examination, including periods of isolation and re-examination. Leviticus 13:29-37 then specifically addresses *tzara'at* affecting the head and beard, followed by its manifestation on bald spots ([Leviticus 13:40-44](/leviticus/13-40-44 "Leviticus 13:40-44 - Tzara'at on Bald Spots")). The subsequent chapter, [Leviticus 14](/leviticus/14 "Leviticus 14 - Cleansing Rituals for Tzara'at"), details the elaborate rituals for the cleansing and restoration of an individual declared clean from *tzara'at*, emphasizing the profound spiritual and communal gravity of the condition and the joy of re-entry into the holy community.

* **Historical & Cultural Context:** In ancient Israel, physical purity was inextricably linked to ritual holiness and full participation in the covenant community. The laws concerning *tzara'at* served multiple crucial purposes: they functioned as a practical public health measure to prevent the spread of potentially contagious diseases within a densely populated communal setting; they profoundly underscored the absolute holiness of God and the imperative for His people to reflect that holiness in every aspect of their lives; and they provided a tangible, visible illustration of the defiling nature of sin, which separates individuals from God and His people. The priest, as explicitly outlined in [Leviticus 13:2](/leviticus/13-2 "Leviticus 13:2 - The Priest's Role in Diagnosing Tzara'at"), was not merely a religious figure but also the designated public health and spiritual authority, responsible for diagnosing these conditions, declaring individuals clean or unclean, and overseeing their isolation or reintegration. The head and beard were particularly prominent and esteemed areas, especially for men, and a visible affliction there would have been immediately noticeable, deeply disfiguring, and potentially stigmatizing, thus necessitating prompt and authoritative priestly assessment to determine the individual's status within the sacred camp.

* **Key Themes:** This verse, within the broader *tzara'at* legislation, contributes significantly to several key themes pervasive in Leviticus and the Pentateuch. Firstly, it highlights the theme of **Holiness and Purity**, emphasizing God's demand for a holy people who reflect His character in their physical and ritual state, as well as their moral conduct. The meticulous nature of these laws underscores the absolute distinction between the holy and the common, the clean and the unclean. Secondly, it develops the theme of **Sin and Separation**, as *tzara'at* often served as a physical metaphor for the defiling and isolating effects of sin, which separates individuals from God's presence and the community. The prescribed isolation for the afflicted ([Numbers 5:2](/numbers/5-2 "Numbers 5:2 - Expelling the Unclean from the Camp")) vividly illustrates this separation. Thirdly, it emphasizes the theme of **Divine Provision for Restoration**, as the elaborate cleansing rituals in [Leviticus 14](/leviticus/14 "Leviticus 14 - Cleansing Rituals for Tzara'at") provided a pathway for the afflicted to be declared clean and reintegrated, pointing to God's grace and desire for His people's wholeness. Lastly, it underscores the **Mediatorial Role of the Priesthood**, as the priest alone possessed the authority and discernment to diagnose and declare the status of *tzara'at*, serving as a vital intermediary between God and His people in matters of purity and impurity.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Plague (Hebrew, _negaʻ_):** This term (H5061) is derived from a root meaning "to touch" or "to strike," and literally signifies "a blow," "an infliction," or "a mark." In the context of Leviticus 13-14, _negaʻ_ refers to any visible manifestation of *tzara'at*, whether on human skin, garments, or houses. It does not exclusively denote modern Hansen's disease (leprosy) but encompasses a range of dermatological conditions. The use of _negaʻ_ emphasizes the sudden, impactful nature of the affliction, often perceived as a divine "stroke" or judgment, necessitating immediate attention and priestly discernment regarding its ritual status.
* **Head (Hebrew, _roʼsh_):** This word (H7218) refers to the scalp or the crown of the head. In ancient Near Eastern cultures, the head was often regarded as a symbol of a person's identity, honor, authority, and even life force. An affliction on the head would therefore be highly visible, deeply disfiguring, and potentially profoundly shaming, impacting one's public appearance and standing within the community. Its mention here highlights the comprehensive nature of the priestly examination, leaving no significant area unchecked.
* **Beard (Hebrew, _zâqân_):** The beard (H2206) was a profoundly significant mark of masculinity, maturity, and honor in ancient Israelite society. Men meticulously cared for their beards, and an affliction on this prominent facial feature would be particularly distressing, disfiguring, and socially stigmatizing. The specific inclusion of the beard, alongside the head, underscores the exhaustive nature of the priestly examination, covering all visible and culturally significant areas where *tzara'at* might manifest, thereby ensuring the ritual purity of the individual and the community.

#### Verse Breakdown
* **"If a man or woman":** This opening phrase (using H376, _ʼîysh_, for "man" and H802, _ʼishshâh_, for "woman") emphasizes the universal applicability of this law within the Israelite community. *Tzara'at* was not discriminatory; it could affect any individual, regardless of gender, highlighting the pervasive nature of impurity and the communal responsibility to maintain vigilance and adherence to God's holy standards. This inclusivity underscores that all members of the covenant community were equally accountable to the divine purity laws.
* **"have a plague":** This refers to the appearance of the _negaʻ_ (affliction or mark). The passive construction "have a plague" indicates that the condition is something that has come upon them, rather than something they actively possess or control. This phrasing subtly underscores its potentially divine origin or its nature as an external imposition requiring external intervention—specifically, the authoritative diagnosis of the priest. It signifies a state of being afflicted, necessitating immediate attention.
* **"upon the head or the beard;":** This clause precisely specifies the location of the *negaʻ*. As previously discussed in the Key Word Analysis, these are highly visible, culturally significant, and honor-laden areas of the body. Their explicit mention immediately signals the urgent need for priestly inspection, as such a prominent affliction would raise immediate concerns about ritual impurity, potential contagion, and the individual's ability to participate fully within the sacred boundaries of the camp.

#### Literary Devices
Leviticus 13:29 employs several key literary devices that reinforce its purpose and meaning. The primary device is **Legal Language**, characterized by its precise, conditional ("If..."), and prescriptive phrasing. This reflects the nature of the text as divine law, intended to be clear, unambiguous, and universally applicable to all members of the Israelite community. The detailed descriptions throughout Leviticus 13, including this verse, also demonstrate **Enumeration** and **Categorization**, systematically listing various manifestations of *tzara'at* and their specific diagnostic criteria, creating a comprehensive legal framework. Furthermore, the focus on visible external signs (on the head or beard) functions as **Synecdoche** or **Metonymy**, where a part of the body (head/beard) or a physical affliction (plague) stands in for the overall state of ritual impurity of the entire person, signifying a deeper spiritual condition. There is also an underlying **Symbolism** where physical blemishes and their resulting isolation represent the defiling nature of sin and its capacity to separate individuals from the holy community of God and His presence.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:29, situated within the broader context of the *tzara'at* laws, profoundly illustrates God's meticulous concern for holiness, purity, and the well-being of His covenant people. These laws were not merely medical guidelines but profound theological statements, teaching Israel that God is absolutely holy and demands holiness from His people in every facet of their lives – physical, ritual, and spiritual. The intricate process of diagnosis, isolation, and potential cleansing underscored the seriousness of impurity and the divine provision for restoration, pointing to the indispensable need for a mediator (the priest) to bridge the gap between the clean and the unclean. This elaborate system served as a constant, tangible reminder that sin, like *tzara'at*, defiles, separates from God's holy presence, and disrupts the harmony of the community.

* [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy")
* [Numbers 5:2](/numbers/5-2 "Numbers 5:2 - Expelling the Unclean from the Camp")
* [Deuteronomy 24:8](/deuteronomy/24-8 "Deuteronomy 24:8 - Warning Against Tzara'at")

### REFLECTION AND APPLICATION
While the specific diagnostic procedures of Leviticus 13 are not literally practiced today, the underlying principles offer profound spiritual and practical lessons for contemporary believers. This passage powerfully reminds us that God is deeply concerned with our purity, not just spiritually but holistically—encompassing our thoughts, actions, and even our physical well-being. It challenges us to honestly consider what "plagues" might be manifesting in our lives today – whether they are visible, unconfessed sins, hidden attitudes of pride or bitterness, or unhealthy patterns of behavior – that hinder our intimate fellowship with God and genuine connection with others. Just as the Israelite with *tzara'at* needed to be examined by the priest and, if necessary, isolated for the health and holiness of the community, we too must be willing to allow God's Holy Spirit to expose areas of impurity in our lives, seeking the "Great Physician" for diagnosis, confession, and cleansing. Furthermore, this passage calls us to cultivate profound compassion and empathy for those who are afflicted, marginalized, or deemed "unclean" in various ways within our society, remembering that true healing and restoration ultimately come through divine grace and mercy, not through human judgment or condemnation.

#### Questions for Reflection
* **What "plagues" or areas of spiritual impurity might be manifesting in my life, requiring God's diagnostic gaze and cleansing touch?**
* **How does this passage deepen my understanding of God's absolute holiness and His unwavering desire for purity in His people?**
* **In what practical ways can I extend Christ-like compassion and actively seek restoration for those who are marginalized or "unclean" in my community, rather than merely isolating or judging them?**
* **How does the priest's essential role in ancient Israel point to the ongoing need for spiritual accountability, wise counsel, and pastoral guidance in our lives today?**

### FAQ

**What was *tzara'at* and why was it so significant in ancient Israel?**

Answer: *Tzara'at* (Hebrew: צָרַעַת) was a comprehensive term for various skin afflictions, including but not limited to what we now call Hansen's disease (leprosy). It also encompassed mildew on garments and houses. Its significance was multifaceted: it was seen as a physical manifestation of impurity, often associated with sin or divine judgment (e.g., [Numbers 12:10](/numbers/12-10 "Numbers 12:10 - Miriam's Tzara'at")). The laws surrounding *tzara'at* were crucial for maintaining ritual purity within the Israelite camp, ensuring the holiness of the community in the presence of a holy God. They served as a vital public health measure to prevent contagion, a profound theological lesson on the defiling nature of sin, and a vivid illustration of the need for divine cleansing and restoration to re-enter the community and God's presence. The meticulous regulations in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Tzara'at") and [Leviticus 14](/leviticus/14 "Leviticus 14 - Cleansing Rituals") underscore its gravity and pervasive impact.

**Why were the head and beard specifically mentioned in Leviticus 13:29?**

Answer: The head and beard were particularly significant because they are highly visible and culturally prominent parts of the body, especially for men in ancient Israelite culture where beards signified maturity, honor, and social standing. An affliction on these areas would be immediately noticeable, deeply disfiguring, and could lead to severe social stigma and ritual impurity, impacting an individual's public identity. The specific mention of these areas highlights the comprehensive and meticulous nature of the priestly examination, ensuring that no visible manifestation of *tzara'at*, especially in such prominent and culturally significant areas, went undiagnosed. It underscores the potential for such a condition to profoundly affect an individual's public identity and standing within the community, necessitating immediate priestly intervention to determine their status and preserve communal purity.

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:29 and the entire intricate system of *tzara'at* laws find their ultimate and perfect fulfillment in Jesus Christ. The physical "plague" on the head or beard, leading to ritual isolation and the indispensable need for priestly mediation, powerfully foreshadows the defiling and separating nature of sin, which alienates humanity from a holy God. Jesus, however, is the Great Physician, the perfect High Priest, who does not merely diagnose impurity from a distance but actively cleanses it through His divine power and compassionate touch. Unlike the Levitical priest who had to keep his distance from the unclean, Jesus boldly touched the lepers ([Mark 1:40-42](/mark/1-42 "Mark 1:40-42 - Jesus Heals a Leper")) and healed them, demonstrating His sovereign authority over sin and sickness. He became "unclean" for us, taking our sin, shame, and separation upon Himself on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), so that we, though defiled by sin, might be declared righteous and brought near to God. The elaborate cleansing rituals of [Leviticus 14](/leviticus/14 "Leviticus 14 - Cleansing Rituals for Tzara'at"), with their sacrifices and washings, point unequivocally to the perfect, once-for-all sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose precious blood truly cleanses us from all sin ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by the Blood of Jesus")). Through Christ, we are not merely declared clean, but are made new creations, fully restored to intimate fellowship with God and His redeemed community, no longer cast out but welcomed into His glorious presence ([Ephesians 2:13](/ephesians/2-13 "Ephesians 2:13 - Brought Near by the Blood of Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 22:3

¶ I am verily a man [which am] a Jew, born in Tarsus, [a city] in Cilicia, yet brought up in this city at the feet of Gamaliel, [and] taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.

Acts 22:4

And I persecuted this way unto the death, binding and delivering into prisons both men and women.

John 16:2

They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.

John 16:3

And these things will they do unto you, because they have not known the Father, nor me.

1 Kings 12:28

Whereupon the king took counsel, and made two calves [of] gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.

Micah 3:11

The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, [Is] not the LORD among us? none evil can come upon us.

2 Thessalonians 2:11

And for this cause God shall send them strong delusion, that they should believe a lie: