Leviticus 13:59

KJV

This [is] the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.

KJV (with Strong's)

This is the law {H8451} of the plague {H5061} of leprosy {H6883} in a garment {H899} of woollen {H6785} or linen {H6593}, either in the warp {H8359}, or woof {H6154}, or any thing {H3627} of skins {H5785}, to pronounce it clean {H2891}, or to pronounce it unclean {H2930}.

Complete Jewish Bible

This is the law concerning infections of tzara'at in a garment of wool or linen, or in the threads or the woven-in parts, or in any leather item - when to declare it clean and when to declare it unclean.

Berean Standard Bible

This is the law concerning a mildew contamination in wool or linen fabric, weave, or knit, or any leather article, for pronouncing it clean or unclean.”

American Standard Version

This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or the woof, or anything of skin, to pronounce it clean, or to pronounce it unclean.

Commentary

### SUMMARY
Leviticus 13:59 serves as the concluding summary for the intricate laws concerning the identification and management of *tsara'at* (often translated as "leprosy," but encompassing various skin conditions and fungal growths) as it manifests in garments and articles made of skin. This verse encapsulates the comprehensive scope of these regulations, specifying their application to items made of wool, linen, and skins, including the fundamental threads of warp and woof. It definitively reiterates the priest's indispensable and final authority to inspect, diagnose, and ultimately pronounce whether an affected item is ritually clean or unclean, thereby determining its fitness for use within the holy community of Israel.

### CONTEXT
* **Literary Context:** Leviticus 13 is a meticulously detailed chapter dedicated entirely to the laws of *tsara'at*, a broad term encompassing various skin diseases, as well as mildew or mold affecting garments and houses. The chapter begins with extensive instructions for diagnosing and managing *tsara'at* on human skin, as outlined in [Leviticus 13:1-46](/leviticus/13-1-46 "Leviticus 13:1-46 - Laws for Human Tsara'at"). Following this, the focus shifts to *tsara'at* in clothing and articles made of skin, a section that commences with [Leviticus 13:47](/leviticus/13-47 "Leviticus 13:47 - Tsara'at in Garments and Skins"). This latter part provides specific procedures for the inspection, quarantine, washing, and, if necessary, destruction of contaminated items. Verse 59 acts as the final summary statement for this entire sub-section, reinforcing the priest's role as the authoritative arbiter of ritual purity and bringing a definitive closure to the detailed instructions regarding non-human *tsara'at* within the broader context of [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws of Tsara'at").

* **Historical & Cultural Context:** In ancient Israel, the concepts of ritual purity and impurity were foundational to their covenant relationship with God. God, being utterly holy, dwelt in the midst of His people, and therefore, everything within the camp—including individuals, objects, and even the land itself—had to maintain a state of ritual cleanness to preserve His holy presence. *Tsara'at*, whether on a person or an object, was considered a severe form of impurity, symbolizing defilement and separation from God's holy presence. Garments and skins were essential items for daily life, and their contamination posed a significant threat to the community's ritual integrity. The priests, as God's appointed representatives, were not merely religious figures but also served as public health officials and spiritual guardians. Their role, as highlighted throughout [the Book of Leviticus](/leviticus "The Book of Leviticus - Laws of Holiness and Purity"), was to discern, quarantine, and pronounce judgment, ensuring the maintenance of the community's ritual purity and order in the presence of a holy God.

* **Key Themes:** This verse, as part of the broader laws of *tsara'at*, contributes significantly to several key themes in Leviticus and the Pentateuch. Firstly, it underscores the **Holiness of God** and His demand for a holy people, reflected in their meticulous attention to purity in all aspects of life, even their possessions. Secondly, it highlights the **Pervasiveness of Defilement**, showing that impurity could affect not only people but also inanimate objects, symbolizing how sin can permeate every part of creation. Thirdly, it emphasizes the **Necessity of Priestly Mediation**, as only the priest, acting as God's representative, possessed the authority to discern and declare ritual status, thereby maintaining the boundaries between the holy and the common, the clean and the unclean. Finally, the detailed nature of these laws, particularly the binary pronouncement of "clean" or "unclean," reinforces the theme of **Divine Order and Authority**, demonstrating God's meticulous governance over His covenant people and their daily lives, ensuring they live in a manner worthy of His indwelling presence, as seen throughout [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws of Tsara'at").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Law (Hebrew, _tôwrâh'_):** This term (H8451) signifies a divine instruction, teaching, or guidance, extending beyond mere legal statutes to encompass God's revealed will for His people. In this context, it underscores that the regulations concerning *tsara'at* are not arbitrary human rules but are part of God's holy instruction, designed to guide Israel in holiness and proper conduct within the covenant. It emphasizes the divine origin and authority behind these detailed purity codes.

* **Plague (Hebrew, _negaʻ'_):** Often translated as "plague," "stroke," or "affliction" (H5061), this word implies a divinely sent or permitted visitation or infliction. While *tsara'at* could have natural causes, the use of *negaʻ* suggests that its appearance, particularly in its more severe forms, was seen as an act of God, a sign of His judgment or a test. This term elevates the ritual significance of the condition, requiring priestly discernment and a proper response from the community to an affliction that carries spiritual weight.

* **Clean (Hebrew, _ṭâhêr'_):: This word (H2891) is a primitive root meaning "to be bright," and by implication, "to be pure." In a Levitical sense, it denotes a state of ritual purity, meaning one is uncontaminated and fit to participate in worship, communal life, and approach God. The priest's pronouncement of "clean" was a declaration of an item's restored ritual fitness, allowing it to re-enter the sacred space of the community and be used without defiling its owner or surroundings.

#### Verse Breakdown
* **"This [is] the law of the plague of leprosy in a garment of woollen or linen":** This opening clause functions as a definitive concluding summary statement for the preceding regulations, explicitly defining the scope of the laws. It confirms that the detailed instructions regarding *tsara'at* apply specifically to textile items made from common materials like wool (H6785, _tsemer_) and linen (H6593, _pishteh_), which were staples of ancient Israelite clothing and household goods (H899, _beged_). This highlights the pervasive nature of potential defilement.
* **"either in the warp, or woof":** This phrase emphasizes the thoroughness and depth of the potential contamination. "Warp" (H8359, _shᵉthîy_) refers to the longitudinal threads stretched on a loom, forming the basic structure of the fabric, while "woof" (H6154, _ʻêreb_) refers to the transverse threads woven through them. By specifying both, the law indicates that the *tsara'at* could affect the very structural integrity of the fabric, not just its surface, necessitating a meticulous and deep inspection by the priest.
* **"or any thing of skins":** The scope of the law is further broadened to include articles made from animal hides or leather (H5785, _ʻôwr_). The term "any thing" (H3627, _kᵉlîy_) is comprehensive, ensuring that essential items like leather garments, tents, or containers, which were also susceptible to mold or mildew, were covered under the same purity regulations, leaving no common material unchecked and demonstrating the exhaustive nature of God's concern for purity.
* **"to pronounce it clean, or to pronounce it unclean":** This final phrase reiterates the ultimate purpose of the entire legal process and the exclusive authority of the priest. After all inspections, quarantines, and washings, the priest's judgment was final. He alone possessed the divine authorization to declare an item ritually fit for use (H2891, _ṭâhêr_) or unfit (H2930, _ṭâmêʼ_), thereby upholding the standards of holiness within the Israelite camp and maintaining the sacred boundaries essential for God's dwelling among His people.

#### Literary Devices
Leviticus 13:59, as a summary statement, employs several key literary devices that reinforce its purpose and theological weight. The most prominent is **Legal Language**, characterized by its precise, prescriptive, and definitive nature. The verse functions as a concluding statute, leaving no ambiguity about the scope of the law or the authority vested in the priesthood. The **Repetition** of the binary outcome, "to pronounce it clean, or to pronounce it unclean," underscores the absolute and non-negotiable nature of ritual status, emphasizing that there are only two states in the eyes of the law, and the priest's word is final. Furthermore, the detailed listing of materials ("woollen or linen," "warp, or woof," "skins") exemplifies **Inclusivity** or **Exhaustiveness**, ensuring comprehensive coverage of all common fabric and leather goods. This meticulous enumeration demonstrates the thoroughness of God's demand for purity in every aspect of Israelite life. Underlying these legal formulations is a profound **Symbolism**, where the physical defilement of *tsara'at* points to the spiritual defilement of sin, and the need for external cleansing rituals foreshadows the deeper, internal cleansing required for true purity before a holy God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:59, as the culmination of the *tsara'at* laws for garments, profoundly reinforces the overarching biblical theme of God's absolute holiness and His demand for purity from His covenant people. These meticulous regulations were not merely about hygiene; they served as tangible object lessons, teaching Israel about the pervasive nature of defilement (sin) and the necessity of divine intervention and priestly mediation to maintain a right relationship with a holy God. The inability of the fabric to cleanse itself, requiring external judgment and action, powerfully illustrates humanity's inability to self-cleanse from sin. It highlights that defilement, whether physical or spiritual, separates one from God's presence and the community, necessitating a divinely ordained process of purification and reconciliation. The priest's role in declaring "clean" or "unclean" foreshadows the ultimate declaration of righteousness available through Christ.

* [Leviticus 11:44-45](/leviticus/11-44-45 "Leviticus 11:44-45 - Be Holy, For I Am Holy") - "For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy... ye shall therefore be holy, for I am holy."
* [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - Christ's Superior Sacrifice") - "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?"
* [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Called to Holiness") - "But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy."

### REFLECTION AND APPLICATION
While the specific rituals of Leviticus 13 no longer apply to New Covenant believers, the spiritual principles they embody remain profoundly relevant. The meticulous attention to detail in discerning and dealing with *tsara'at* in garments calls us to a similar vigilance regarding spiritual defilement in our own lives. Just as mold can insidiously spread through fabric, sin can subtly permeate our thoughts, attitudes, and actions, often hidden from plain sight. This verse reminds us that God is concerned with every aspect of our being, down to the "warp and woof" of our character. It challenges us to cultivate a keen spiritual discernment, recognizing that even seemingly small compromises or hidden impurities can hinder our walk with a holy God and affect our witness. Ultimately, it points us to our utter dependence on God's grace for cleansing and His authoritative Word to declare us clean through Christ, empowering us to live lives that reflect His holiness, not just outwardly, but from the deepest fibers of our being, striving for purity in every thread of our existence.

#### Questions for Reflection
* **How does the meticulousness of these laws on *tsara'at* in garments reflect God's view of sin in our lives, even its subtle manifestations?**
* **In what areas of your life might "hidden defilement" (like mold in fabric) be present, and how can you seek God's discernment and cleansing?**
* **Considering the priest's role in pronouncing "clean" or "unclean," who serves as the ultimate "pronouncer" of our spiritual status in the New Covenant, and what does that mean for our assurance?**

### FAQ
**Why did God give such detailed laws about mold on clothes?**

Answer: These detailed laws were not merely about hygiene or public health, though they certainly had practical benefits. Their primary purpose was profoundly theological and symbolic. First, they underscored God's absolute holiness and His intolerance for any form of defilement within the Israelite community, where His presence dwelt, as stated in [Exodus 29:45-46](/exodus/29-45-46 "Exodus 29:45-46 - God Dwells Among Israel"). Second, *tsara'at* (encompassing mold, mildew, and certain skin diseases) served as a powerful physical metaphor for the pervasive and corrupting nature of sin. Just as mold could spread and render an item unusable, sin defiles a person and separates them from God. The laws taught Israel the gravity of impurity, the need for divine intervention to identify and remove it, and the necessity of a mediator (the priest) to declare one clean. They were object lessons designed to cultivate a deep awareness of purity and the seriousness of anything that would defile their relationship with a holy God.

**What is the difference between "warp" and "woof" in the context of this verse?**

Answer: "Warp" and "woof" (also known as weft) are technical terms in weaving that refer to the two primary sets of threads used to create fabric. The "warp" threads are the longitudinal threads that are stretched tautly on a loom, forming the basic, foundational structure of the cloth. The "woof" threads are the transverse threads that are woven over and under the warp threads, interlacing to create the fabric itself. By specifying both "warp, or woof," [Leviticus 13:59](/leviticus/13-59 "Leviticus 13:59 - Law of Tsara'at in Garments") emphasizes that the *tsara'at* (mold or mildew) could affect the very core and structural integrity of the garment, not just its superficial surface. This highlights the thoroughness required in the inspection and the deep-seated nature of the defilement, implying that the contamination was pervasive and could compromise the material entirely, making it unfit for use.

### CHRIST-CENTERED FULFILLMENT
Leviticus 13:59, with its emphasis on the priest's authoritative pronouncement of "clean" or "unclean" for defiled garments, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament laws, including those concerning *tsara'at*, were "a shadow of the good things to come instead of the true form of these realities," as articulated in [Hebrews 10:1](/hebrews/10-1 "Hebrews 10:1 - Shadow of Good Things to Come"). They pointed forward to a greater Priest and a more profound cleansing. Unlike the Levitical priests who could only pronounce an external, temporary cleanness based on observable conditions, Jesus, our Great High Priest ([Hebrews 4:14](/hebrews/4-14 "Hebrews 4:14 - Jesus Our Great High Priest")), possesses the divine power not merely to declare, but to actually *make* clean. When a leper approached Jesus, He didn't just inspect; He touched and commanded, "Be clean!" and immediately the leprosy left him ([Matthew 8:2-3](/matthew/8-2-3 "Matthew 8:2-3 - Jesus Cleanses a Leper")). This demonstrates His inherent authority over sin and defilement, which the physical *tsara'at* powerfully symbolized. Through His perfect sacrifice on the cross, Jesus became the ultimate Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), offering a cleansing that purifies not just the outward flesh, but the conscience from dead works ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Superior Sacrifice")). Therefore, the meticulous laws of [Leviticus 13:59](/leviticus/13-59 "Leviticus 13:59 - Law of Tsara'at in Garments") ultimately direct our gaze to Christ, the one who truly cleanses us from the pervasive "plague" of sin, making us perfectly clean and fit for eternal fellowship with a holy God.

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.