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 scenario within the extensive Mosaic Law concerning *tzara'at*, a broad category of skin afflictions. This verse details the initial observation of a "plague" or lesion appearing on the head or beard of an individual, triggering the prescribed diagnostic process by the priest. It highlights the meticulous nature of Israel's purity laws, underscoring God's concern for both the physical well-being and ritual holiness of the community, even in seemingly minor dermatological conditions.

### CONTEXT
* **Literary Context:** Leviticus 13:29 is situated within the comprehensive purity laws of Leviticus 11-15, which delineate what makes a person or object ritually clean or unclean. Chapters 13 and 14 are specifically dedicated to *tzara'at*, a condition often translated as "leprosy" but encompassing a wider range of skin diseases, as well as mold or mildew on garments and houses. The preceding verses (Leviticus 13:1-28) meticulously describe various manifestations of *tzara'at* on the skin, including swellings, scabs, and bright spots, and outline the priestly examination process, including isolation periods and re-examinations. Leviticus 13:29-37 then focuses on *tzara'at* specifically affecting the head and beard, followed by *tzara'at* on bald spots (Leviticus 13:40-44). 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 gravity of the condition and the joy of re-entry into the community.
* **Historical & Cultural Context:** In ancient Israel, physical purity was intricately linked to ritual holiness and community participation. The laws concerning *tzara'at* served multiple purposes: they functioned as a form of public health measure to prevent the spread of contagious diseases in a communal setting, they underscored the holiness of God and the need for His people to reflect that holiness, and they provided a tangible illustration of the defiling nature of sin. The priest, as 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 authority, responsible for diagnosing these conditions, declaring individuals clean or unclean, and overseeing their isolation or reintegration. The head and beard were particularly prominent areas, especially for men, and a visible affliction there would have been immediately noticeable and potentially stigmatizing, necessitating prompt and authoritative priestly assessment to determine the individual's status within the camp.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Plague (Hebrew: נֶגַע, _nega'_):** This term literally means "a stroke," "a mark," or "an affliction." It is a general term used throughout Leviticus 13-14 for any visible manifestation of *tzara'at*, whether on skin, garments, or houses. It does not refer exclusively to modern Hansen's disease (leprosy) but encompasses a range of dermatological conditions. The use of _nega'_ emphasizes the sudden, impactful nature of the affliction, often seen as a divine "stroke" or judgment, requiring immediate attention and priestly discernment.
* **Head (Hebrew: רֹאשׁ, _ro'sh_):** This refers to the scalp or the crown of the head. In ancient cultures, the head was often seen as a symbol of a person's identity, honor, and authority. An affliction on the head would therefore be highly visible and potentially deeply shaming, affecting one's public appearance and standing within the community.
* **Beard (Hebrew: זָקָן, _zaqan_):** The beard was a significant mark of masculinity, maturity, and honor in ancient Israelite society. Men meticulously cared for their beards, and an affliction on the beard would be particularly distressing and disfiguring. The specific mention of the beard, alongside the head, highlights the comprehensive nature of the priestly examination, covering all visible and culturally significant areas where *tzara'at* might manifest.

#### Verse Breakdown
* **"If a man or woman":** This opening phrase emphasizes the universal applicability of the law within the Israelite community. *Tzara'at* was not discriminatory; it could affect anyone, regardless of gender, highlighting the pervasive nature of impurity and the need for communal vigilance and adherence to God's standards.
* **"have a plague":** This refers to the appearance of the _nega'_ (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, underscoring its potentially divine origin or its nature as an external imposition requiring external intervention (the priest's diagnosis).
* **"upon the head or the beard;":** This specifies the location of the *nega'*. As discussed in the Key Word Analysis, these are highly visible and culturally significant areas. Their mention immediately signals the need for priestly inspection, as such a visible affliction would raise immediate concerns about ritual impurity and potential contagion within the camp.

#### Literary Devices
Leviticus 13:29 employs several literary devices. The primary device is **Legal Language**, characterized by its precise, prescriptive, and conditional phrasing ("If a man or woman have..."). This reflects the nature of the text as divine law, intended to be clear, unambiguous, and universally applied. 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. Furthermore, the focus on visible external signs (on the head or beard) functions as **Metonymy**, where the physical affliction on a part of the body stands in for the overall state of ritual impurity of the entire person. 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.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:29, within the broader context of *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 theological statements, teaching Israel that God is holy and demands holiness from His people in every aspect of life – physical, ritual, and spiritual. The process of diagnosis, isolation, and potential cleansing underscored the seriousness of impurity and the divine provision for restoration, pointing to the need for a mediator (the priest) to bridge the gap between the clean and the unclean. This system served as a constant reminder that sin, like *tzara'at*, defiles and separates from God's presence and 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. This passage reminds us that God is deeply concerned with our purity, not just spiritually but holistically. It challenges us to consider what "plagues" might be manifesting in our lives today – whether visible sins, hidden attitudes, or unhealthy patterns – that hinder our fellowship with God and others. Just as the Israelite with *tzara'at* needed to be examined and, if necessary, isolated for the health of the community, we too must be willing to allow God's Spirit to expose areas of impurity in our lives, seeking the "Great Physician" for diagnosis and cleansing. Furthermore, it calls us to cultivate compassion for those who are afflicted, marginalized, or "unclean" in various ways, remembering that true healing and restoration come through divine grace, not human judgment.

#### Questions for Reflection
* **What "plagues" or areas of spiritual impurity might be manifesting in my life, requiring God's diagnostic gaze?**
* **How does this passage inform my understanding of God's holiness and His desire for purity in His people?**
* **In what ways can I extend compassion and seek restoration for those who are marginalized or "unclean" in my community, rather than merely isolating them?**
* **How does the priest's role in ancient Israel point to the need for spiritual accountability and 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 broad 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 public health measure to prevent contagion, a 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.

**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 parts of the body, especially for men in ancient Israelite culture where beards signified maturity and honor. An affliction on these areas would be immediately noticeable and could lead to social stigma and ritual impurity. The specific mention highlights the comprehensive nature of the priestly examination, ensuring that no visible manifestation of *tzara'at*, especially in prominent areas, went undiagnosed. It also underscores the potential for such a condition to affect an individual's public identity and standing within the community, necessitating immediate priestly intervention to determine their status and ensure communal purity.

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:29 and the entire system of *tzara'at* laws find their ultimate fulfillment in Jesus Christ. The physical "plague" on the head or beard, leading to isolation and the need for priestly mediation, powerfully foreshadows the defiling nature of sin, which separates humanity from a holy God. Jesus, however, is the Great Physician who does not merely diagnose impurity but actively cleanses it. Unlike the Levitical priest who had to keep his distance from the unclean, Jesus boldly touched the lepers ([Mark 1:40-42](/mark/1-40 "Mark 1:40-42 - Jesus Heals a Leper")) and healed them, demonstrating His divine authority over sin and sickness. He became "unclean" for us, taking our sin and shame 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 might be declared righteous and brought near to God. The cleansing rituals of [Leviticus 14](/leviticus/14 "Leviticus 14 - Cleansing Rituals for Tzara'at"), with their sacrifices and washing, point to the perfect and final sacrifice of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose 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 made new, fully restored to fellowship with God and His community, no longer cast out but welcomed into His 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.