Leviticus 13:39

Translation
King James Version
Then the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean.
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KJV (with Strong's)
Then the priest H3548 shall look H7200: and, behold, if the bright spots H934 in the skin H5785 of their flesh H1320 be darkish H3544 white H3836; it is a freckled spot H933 that groweth H6524 in the skin H5785; he is clean H2889.
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Complete Jewish Bible
then the cohen is to examine them. If he sees that the bright spots on the skin are dull white, it is only a rash that has broken out on the skin; he is clean.
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Berean Standard Bible
the priest shall examine them, and if the spots are dull white, it is a harmless rash that has broken out on the skin; the person is clean.
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American Standard Version
then the priest shall look; and, behold, if the bright spots in the skin of their flesh be of a dull white, it is a tetter, it hath broken out in the skin; he is clean.
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World English Bible Messianic
then the priest shall examine them; and behold, if the bright spots on the skin of their body are a dull white, it is a harmless rash, it has broken out in the skin; he is clean.
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Geneva Bible (1599)
Then the Priest shall consider: and if the spots in the skin of their flesh be somewhat darke and white withall, it is but a white spot broken out in the skin: therefore he is cleane.
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Young's Literal Translation
and the priest hath seen, and lo, in the skin of their flesh white weak bright spots, it is a freckled spot broken out in the skin; he is clean.
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See also
Romans 7:22Romans 7:25James 3:2Ecclesiastes 7:20
In the KJVVerse 3,092 of 31,102

Study This Verse

SUMMARY

Leviticus 13:39 provides a precise diagnostic instruction within the Mosaic Law, distinguishing a benign skin condition from those that would render an individual ritually unclean. This verse specifies that if bright spots on the skin appear "darkish white" and are identified as a "freckled spot" that does not spread, the person is to be declared clean by the priest. It highlights God's meticulous concern for both the physical health and ritual purity of His covenant people, demonstrating a nuanced approach to the laws of impurity, ensuring justice and preventing unnecessary social ostracization.

CONTEXT

  • Literary Context: Leviticus 13 is a comprehensive chapter dedicated to the diagnosis and management of tzara'at, a broad Hebrew term often translated as "leprosy" but encompassing various severe skin afflictions, as well as mildew on garments and houses. The chapter begins with general instructions for examining suspected cases, detailing various appearances of the affliction, its progression, and the subsequent ritual procedures for isolation or purification. Verses 1-8 describe initial examination, while verses 9-17 deal with chronic or spreading cases. Verses 18-28 address tzara'at appearing on boils or burns. Leviticus 13:29-37 then focuses on afflictions of the head or beard. Our specific verse, Leviticus 13:39, is part of a series of highly detailed and specific criteria (Leviticus 13:38-39) designed to differentiate truly defiling conditions from harmless ones. This particular instruction serves as a crucial counterpoint, preventing unnecessary isolation and declaring a person clean when the condition is benign, thus revealing the meticulousness and mercy embedded within the legal framework of the Mosaic Law.
  • Historical & Cultural Context: In ancient Israel, ritual purity was paramount for maintaining the sanctity of the community and ensuring access to worship and fellowship with a holy God. Skin diseases, particularly tzara'at, were not merely medical conditions but carried profound theological and social implications, often seen as a sign of divine judgment or a state of extreme impurity. Those afflicted were isolated from the camp, symbolizing their separation from God and His people (see Numbers 5:2-4). The priest's role, as outlined throughout Leviticus 13, was multifaceted: he acted as a public health official, a diagnostician, and a spiritual arbiter. His declaration of "clean" or "unclean" was legally binding and had immediate social and religious consequences. The detailed instructions, such as those in Leviticus 13:39, underscore the importance of accurate discernment to avoid false accusations or unnecessary social ostracization. The "freckled spot" (Hebrew: bohaq) was a common, non-contagious, and non-progressive skin discoloration, distinct from the more severe and defiling tzara'at, highlighting the nuanced understanding required of the priests.
  • Key Themes: This verse contributes significantly to several key themes within Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Holiness and Purity, emphasizing God's demand for His people to be set apart, both ritually and morally, in every aspect of their lives. The detailed laws concerning skin diseases highlight the pervasive nature of impurity and the need for divine instruction to maintain a holy community. Secondly, it exemplifies Divine Order and Wisdom, showcasing God's meticulous care in providing comprehensive laws that govern not only spiritual matters but also communal health and social justice. The precision of the diagnostic criteria reveals God's wisdom in distinguishing between true defilement and benign conditions, preventing unnecessary hardship. Finally, the role of the priest in making the declaration points to the theme of Mediation and Discernment, where divinely appointed leaders are tasked with applying God's law with accuracy and compassion, ensuring the well-being and inclusion of His covenant people. This discernment is crucial for the proper functioning of the community, as seen in other legal judgments throughout Deuteronomy.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Darkish (Hebrew, kêheh', H3544): Meaning "feeble, obscure; somewhat dark, darkish, wax dim, heaviness, smoking." This word is crucial in the compound phrase "darkish white" (keheh lavan), which describes the specific color of the spot. Unlike the "bright white" or "reddish-white" associated with more severe, defiling conditions (e.g., Leviticus 13:2), the dullness or obscurity implied by kêheh indicates a superficial and benign condition, preventing an incorrect diagnosis of ritual impurity.
  • Freckled spot (Hebrew, bôhaq', H933): Meaning "white scurf; freckled spot." This term specifically identifies the benign skin eruption. It refers to a mild, non-contagious discoloration that does not spread or deepen in a way indicative of tzara'at. The identification of bôhaq is the definitive medical diagnosis that allows the priest to declare the individual clean, distinguishing it from the more serious afflictions that would require isolation.
  • Clean (Hebrew, ṭâhôwr', H2889): Meaning "pure (in a physical, chemical, ceremonial or moral sense); clean, fair, pure(-ness)." This is the ultimate declaration made by the priest. To be ṭâhôwr signifies ritual purity, allowing the individual to fully participate in the community, worship, and interact with the holy. Its pronouncement here underscores the mercy and precision of the law, ensuring that individuals were not unjustly excluded from the life of the covenant community due to a harmless condition.

Verse Breakdown

  • "Then the priest shall look:" This opening phrase reiterates the priest's indispensable role as the authorized diagnostician and arbiter of ritual purity. His trained eye and adherence to God's detailed instructions were essential for accurate judgment, emphasizing the gravity and precision required in these matters of communal health and holiness.
  • "and, behold, [if] the bright spots in the skin of their flesh [be] darkish white;" This clause specifies the visual characteristic that distinguishes the benign condition. The "bright spots" (Hebrew: baheret) refer to any lighter-colored skin eruptions. The critical qualifier "darkish white" (Hebrew: keheh lavan) indicates a dull, subdued white, rather than the stark, spreading white that would signify a more serious, defiling condition like tzara'at.
  • "it [is] a freckled spot [that] groweth in the skin;" This part identifies the specific benign condition as a bohaq, a non-threatening skin discoloration. The phrase "groweth in the skin" (Hebrew: parach) clarifies that it is an eruption originating from within the skin, but crucially, the context implies a superficial and non-progressive nature, as opposed to the spreading or deepening characteristic of tzara'at that would indicate impurity.
  • "he [is] clean." This is the definitive verdict. Following the precise diagnostic criteria, the priest's declaration of "clean" (Hebrew: tahor) restores the individual to full ritual purity and communal participation, highlighting the law's capacity for discernment and grace, ensuring justice and inclusion.

Literary Devices

Leviticus 13:39, like much of the Mosaic Law, employs Precision and Specificity as its primary literary devices. The meticulous detail in describing the color ("darkish white") and nature ("freckled spot that groweth in the skin") of the benign condition is a hallmark of legal literature designed to leave no room for ambiguity in diagnosis. This serves to establish clear, objective criteria for the priest, ensuring consistency and fairness in the application of the law. There is also an implicit Contrast at play; by defining what is clean and harmless, the text subtly reinforces the characteristics of what would be unclean and defiling (i.e., a brighter, spreading white spot). The declarative, prescriptive language ("Then the priest shall look... he is clean") functions as a Legal Formulary, emphasizing the authoritative and binding nature of God's commands and the priest's role as His agent in applying them, ensuring proper order within the community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:39 profoundly illustrates God's meticulous concern for the well-being and purity of His people, not only spiritually but also physically and socially. It reveals that the Law, while strict in its demands for holiness, was also infused with discernment and mercy, providing clear criteria to distinguish genuine defilement from benign conditions, thereby preventing unnecessary isolation and upholding justice within the community. This verse underscores the importance of accurate judgment and the divine desire for His people to live in wholeness and fellowship, reflecting His own holy character in their communal life. It speaks to a God who is both just and compassionate, providing pathways for restoration and inclusion.

REFLECTION AND APPLICATION

Leviticus 13:39, though part of the Old Covenant's ceremonial law, offers enduring principles for contemporary believers. It reminds us of God's holistic care for every aspect of our lives, from the physical to the spiritual. Just as the priest needed keen discernment to distinguish between a benign spot and a defiling one, we are called to cultivate wisdom and discernment in our own lives and interactions. This means looking beyond superficial appearances, avoiding hasty judgments, and seeking to understand the true nature of situations and people, whether in personal relationships, church dynamics, or broader societal issues. It encourages us to extend grace and avoid unnecessary exclusion, just as the Law provided for the declaration of "clean" for a benign condition. Ultimately, this passage points to a God who is both holy and merciful, desiring purity for His people while also providing pathways for restoration and inclusion, a profound truth that finds its ultimate and perfect expression in Christ's work of redemption.

Questions for Reflection

  • How does God's meticulous attention to detail in the Levitical laws reflect His character and His desire for order in our lives?
  • In what ways might we, like the priests, be called to exercise careful discernment and avoid hasty judgments in our relationships and communities today?
  • How does the declaration of "clean" for a benign condition in the Old Testament foreshadow God's desire for our spiritual wholeness and freedom from unnecessary burdens in Christ?

FAQ

What was the primary purpose of the Levitical laws concerning skin diseases like the one described in Leviticus 13:39?

Answer: The primary purpose was multifaceted. First, it was for public health, preventing the spread of contagious diseases within the Israelite camp. Second, and more significantly, it was for maintaining ritual purity. These laws ensured the sanctity of the community and its fitness to dwell in the presence of a holy God. Conditions like tzara'at were seen as rendering a person ritually unclean, separating them from the community and the tabernacle. Leviticus 13:39 specifically highlights the precision of these laws, distinguishing benign conditions from those that required isolation, thus preventing unnecessary social and religious exclusion.

Why was it the priest, and not a physician, who made the diagnosis and declaration of "clean" or "unclean"?

Answer: In ancient Israel, the priest served as both a spiritual authority and, in many respects, a public health official. His role extended beyond ritual sacrifices to the administration of God's law in all areas of life, including matters of purity and impurity. The declaration of "clean" or "unclean" was not merely a medical diagnosis but a ritual and legal pronouncement with profound social and religious consequences. It determined an individual's standing before God and the community. Therefore, it was fitting that the priest, as the mediator of the covenant and guardian of its laws, was entrusted with this critical responsibility, as seen throughout Leviticus 13.

Is the "freckled spot" (bohaq) mentioned in Leviticus 13:39 a form of leprosy?

Answer: No, the "freckled spot" (bohaq) is explicitly distinguished from the more severe, defiling condition of tzara'at, which is often translated as "leprosy" but encompasses a broader range of skin afflictions. The bohaq is described as "darkish white" and non-spreading, indicating a superficial, benign, and non-contagious skin discoloration. Leviticus 13:39 provides a clear criterion for the priest to declare such a person "clean," specifically to differentiate it from the conditions that would render someone ritually unclean and require isolation. This distinction highlights the meticulous nature of the Mosaic Law in discerning between truly defiling conditions and harmless ones.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:39, with its declaration of "clean" for a benign skin condition, beautifully foreshadows the comprehensive and merciful cleansing offered through Jesus Christ. In the Old Covenant, the priest's role was to examine and declare, and while he could declare a person clean from a physical blemish, he could not truly cleanse the heart from sin. The laws of purity highlighted humanity's pervasive uncleanness and the need for a perfect mediator. Jesus, our Great High Priest, does not merely declare us clean; He makes us clean. He is the Lamb of God who takes away the sin of the world, offering a spiritual cleansing that goes far deeper than any physical ritual. Through His atoning sacrifice, He purifies our consciences from dead works to serve the living God (Hebrews 9:14). Just as the bohaq was deemed harmless, Christ separates us from the true defilement of sin, declaring us righteous not based on our own merit or lack of outward blemish, but by His perfect work on the cross. We are made pure and holy in His sight, enabling us to draw near to God with confidence and a true heart (Hebrews 10:19-22).

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Commentary on Leviticus 13 verses 38–46

I. II. Main points1. 2. Sub-points

We have here,

I. Provisos that neither a freckled skin nor a bald head should be mistaken for a leprosy, Lev 13:38-41. Every deformity must not forthwith be made a ceremonial defilement. Elisha was jeered for his bald head (Kg2 2:23); but it was the children of Bethel, that knew not the judgments of their God, who turned it to his reproach.

II. A particular brand set upon the leprosy if at any time it did appear in a bald head: The plague is in his head, he is utterly unclean, Lev 13:44. If the leprosy of sin have seized the head, if the judgment be corrupted, and wicked principles which countenance and support wicked practices, be embraced, it is an utter uncleanness, from which few are ever cleansed. Soundness in the faith keeps the leprosy from the head, and saves conscience from being shipwrecked.

III. Directions what must be done with the convicted leper. When the priest, upon mature deliberation, had solemnly pronounced him unclean,

1.He must pronounce himself so, Lev 13:45. He must put himself into the posture of a mourner and cry, Unclean, unclean. The leprosy was not itself a sin, but it was a sad token of God's displeasure and a sore affliction to him that was under it. It was a reproach to his name, put a full stop to his business in the world, cut him off from conversation with his friends and relations, condemned him to banishment till he was cleansed, shut him out from the sanctuary, and was, in effect, the ruin of all the comfort he could have in this world. Heman, it would seem, either was a leper or alludes to the melancholy condition of a leper, Psa 88:8, etc. He must therefore, (1.) Humble himself under the mighty hand of God, not insisting upon his cleanness when the priest had pronounced him unclean, but justifying God and accepting the punishment of his iniquity. He must signify this by rending his clothes, uncovering his head, and covering his upper lip, all tokens of shame and confusion of face, and very significant of that self-loathing and self-abasement which should fill the hearts of penitents, the language of which is self-judging. Thus must we take to ourselves the shame that belongs to us, and with broken hearts call ourselves by our own name, Unclean, unclean - heart unclean, life unclean, unclean by original corruption, unclean by actual transgression - unclean, and therefore worthy to be for ever excluded from communion with God, and all hope of happiness in him. We are all as an unclean thing (Isa 64:6) - unclean, and therefore undone, if infinite mercy do not interpose. (2.) He must give warning to others to take heed of coming near him. Wherever he went, he must cry to those he saw at a distance, "I am unclean, unclean, take heed of touching me." Not that the leprosy was catching, but by the touch of a leper ceremonial uncleanness was contracted. Every one therefore was concerned to avoid it; and the leper himself must give notice of the danger. And this was all that the law could do, in that it was weak through the flesh; it taught the leper to cry, Unclean, unclean, but the gospel has put another cry into the lepers' mouths, Luk 17:12, Luk 17:13, where we find ten lepers crying with a loud voice, Jesus, Master, have mercy on us. The law only shows us our disease; the gospel shows us our help in Christ.

2.He must then be shut out of the camp, and afterwards, when they came to Canaan, out of the city, town, or village, where he lived, and dwell alone (Lev 13:46), associating with none but those that were lepers like himself. When king Uzziah became a leper, he was banished from his palace, and dwelt in a separate house, Ch2 26:21. And see Kg2 7:3. This typified the purity which ought to be preserved in the gospel church, by the solemn and authoritative exclusion of scandalous sinners, that hate to be reformed, from the communion of the faithful. Put away from among yourselves that wicked person, Co1 5:13.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 38–46. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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