What number verse is Leviticus 13:41 in the Bible?

Leviticus 13:41 is the 3,094th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:41 sits at position 3,094.

13:4013:40

Leviticus 13:41

Q: What is *tzara'at* and how does it relate to baldness?

*Tzara'at* is a broad Hebrew term, often translated as "leprosy," but it encompassed a range of severe skin conditions, mold, and mildew that could affect people, clothing, and houses. It was not solely the modern Hansen's disease. In the context of Leviticus 13, *tzara'at* could manifest in ways that caused hair loss or affected the scalp. Leviticus 13:41 specifically addresses natural baldness on the forehead, clarifying that this common physical characteristic, unlike *tzara'at*-induced hair loss, did not render a person ritually unclean. This distinction was crucial for preventing unnecessary isolation and stigma for those with natural hair loss, demonstrating the law's precision and compassion.

13:4213:42

Translation

King James Version

And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.

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KJV (with Strong's)

And he that hath his hair fallen ^H4803 off from the part ^H6285 of his head ^H7218 toward his face ^H6440, he is forehead bald ^H1371: yet is he clean ^H2889.

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Complete Jewish Bible

If his hair has fallen off the front part of his head, he is forehead-bald; but he is clean.

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Berean Standard Bible

Or if his hairline recedes and he is bald on his forehead, he is still clean.

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American Standard Version

And if his hair be fallen off from the front part of his head, he is forehead bald; yet is he clean.

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World English Bible Messianic

If his hair has fallen off from the front part of his head, he is forehead bald. He is clean.

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Geneva Bible (1599)

And if his head lose the heare on the forepart, and be balde before, he is cleane.

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Young's Literal Translation

and if from the corner of his face his head is polished, he is bald of the forehead; he is clean.

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In the KJVVerse 3,094 of 31,102

Study This Verse

SUMMARY

Leviticus 13:41, nestled within the intricate purity laws of ancient Israel, declares that an individual with natural baldness on the forehead is ritually clean. This verse provides a critical distinction, clarifying that not all physical conditions, even those involving hair loss, rendered a person impure under the tzara'at regulations. It highlights God's meticulous precision in His laws and His compassionate intent to prevent unnecessary social ostracization for common, natural physical characteristics, thereby affirming the dignity and full communal participation of affected individuals within the covenant community.

CONTEXT

Literary Context: Leviticus 13:41 is situated within a comprehensive legal section (Leviticus 13-14) that meticulously details the diagnosis and management of tzara'at, a broad category of severe skin afflictions and mildew that could render a person or object ritually unclean. Chapter 13 specifically focuses on human skin conditions, hair, and even clothing, providing priests with precise criteria for examination and declaration of purity or impurity. This verse immediately follows sections dealing with specific manifestations of tzara'at on the head or beard (e.g., Leviticus 13:29-39) and precedes the declaration that baldness on the back of the head is also clean (Leviticus 13:42), as well as the conditions under which baldness would signify tzara'at (Leviticus 13:43). The inclusion of this verse demonstrates the exhaustive nature of the law, addressing even common physical traits to ensure accurate and just discernment.
Historical & Cultural Context: In ancient Israel, ritual purity was paramount for participation in communal worship and daily life. Conditions like tzara'at were not merely medical issues but carried profound social and religious implications, often leading to severe isolation from the community and the tabernacle (Leviticus 13:45-46). The priests served as both spiritual authorities and public health officials, tasked with examining individuals and making declarations of "clean" or "unclean." This system aimed to protect the community from the spread of disease and maintain the sanctity required for God's holy presence among His people. The specific mention of natural baldness in Leviticus 13:41 and Leviticus 13:42 underscores a compassionate aspect of the law: it prevented individuals from being unfairly stigmatized or isolated for a common, non-contagious physical characteristic that bore no relation to tzara'at, thus safeguarding their social integration and dignity within the covenant community.
Key Themes: This verse contributes to several key themes within Leviticus and the broader Pentateuch. Firstly, it exemplifies Divine Precision and Order, demonstrating God's meticulous attention to detail in establishing laws that govern every facet of Israelite life, ensuring clarity and avoiding ambiguity in matters of ritual purity. Secondly, it highlights Compassion and Justice, as the law carefully distinguishes between natural conditions and pathological ones, preventing the unjust marginalization of individuals for common physical traits. This reflects God's concern for the well-being and social integration of His people. Thirdly, the passage underscores the theme of Discernment and Holiness, as the priests were required to exercise careful judgment to maintain the holiness of the camp, which was essential for God's continued presence among His people (Leviticus 11:44-45). Finally, it speaks to Communal Purity and Participation, ensuring that those who were genuinely clean could fully participate in the religious and social life of Israel, reinforcing their identity as God's covenant people.

EXPOSITION AND ANALYSIS

Key Word Analysis

fallen off (Hebrew, mâraṭ', H4803): This verb, derived from a primitive root meaning "to polish" or "to make bald," describes the natural shedding or loss of hair. In this context, it emphasizes that the baldness is a result of a natural process, not a pathological condition or an affliction. The use of this specific term helps distinguish benign hair loss from the more severe, disease-related hair loss associated with tzara'at, which would have rendered a person unclean.
forehead bald (Hebrew, gibbêach', H1371): This term specifically refers to baldness occurring at the front of the head, distinguishing it from baldness at the back of the head (kareach, mentioned in Leviticus 13:42). The precision in terminology highlights the meticulous nature of the priestly examination, requiring exact identification of the type and location of hair loss. This specificity ensures that only conditions truly indicative of tzara'at would lead to a declaration of impurity, preventing misdiagnosis and unjust ostracization.
clean (Hebrew, ṭâhôwr', H2889): This word signifies ritual purity, meaning the individual is free from any defilement that would prevent them from participating fully in the religious and social life of the community. A declaration of ṭâhôwr meant the person could enter the tabernacle, interact with others, and partake in communal meals and sacrifices without restriction. In the context of tzara'at laws, this declaration was a profound relief, preventing the severe social and spiritual isolation associated with impurity. It underscores God's desire for His people to live in full communion with Him and one another.

Verse Breakdown

"And he that hath his hair fallen off from the part of his head toward his face": This initial clause precisely describes the physical condition and its location. It refers to an individual experiencing natural hair loss on the front portion of their scalp, specifically "toward his face." This detailed description is crucial for the priest, as it immediately directs their attention to a common, non-pathological form of baldness, setting the stage for the subsequent declaration of purity. It differentiates this condition from other forms of hair loss that might be indicative of tzara'at.
"he [is] forehead bald": This phrase serves as a definitive diagnosis, confirming the specific type of baldness described in the preceding clause. The Hebrew term gibbêach explicitly identifies this as frontal baldness. This confirmation leaves no ambiguity for the examining priest, ensuring consistency and accuracy in the application of the law. It reinforces that the condition is a natural, benign form of hair loss, not a symptom of a contagious or ritually defiling affliction.
"[yet is] he clean": This is the declarative statement of ritual purity, the culmination of the examination. Despite the visible physical change of baldness, the individual is pronounced ṭâhôwr. This declaration prevents the person from being wrongly categorized as unclean, thereby safeguarding their social standing and their ability to participate fully in the life of the Israelite community and its worship. It highlights God's compassionate distinction between natural human variations and conditions that genuinely posed a threat to communal purity or health.

Literary Devices

Leviticus 13:41 employs several literary devices to convey its message with clarity and authority. The primary device is Precision in its legal language, meticulously distinguishing between natural baldness and pathological conditions. This exactitude reflects the divine order and the critical importance of accurate discernment in applying God's laws, ensuring justice for individuals. There is also an implicit Contrast between the "clean" baldness described here and the "unclean" conditions detailed elsewhere in the chapter, particularly those involving a "reddish-white sore" or "scab" on a bald spot (Leviticus 13:43). This contrast underscores the careful differentiation required of the priest and the nuanced nature of God's purity laws. Furthermore, the verse functions as an Affirmation of purity, not merely a declaration of impurity. By explicitly stating that the individual "is clean," it highlights God's concern for the individual's well-being and social integration, preventing unnecessary stigmatization based on outward appearance. This positive declaration provides comfort and assurance within a chapter largely focused on defilement.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:41 profoundly illustrates God's meticulousness, wisdom, and compassion in establishing His covenant laws. It reveals that divine law is not arbitrary or overly burdensome but is designed with precision to differentiate between natural human conditions and those that genuinely posed a threat to communal purity or health. This distinction prevented the unjust ostracization of individuals for common physical traits, underscoring God's care for the dignity and social integration of every member of His people. The passage emphasizes the importance of careful discernment in applying God's principles, reminding us that not every outward appearance signifies an inward flaw or spiritual impurity. It teaches us to look beyond superficialities and to understand God's heart for inclusion and justice within His community.

REFLECTION AND APPLICATION

Leviticus 13:41, though rooted in ancient purity laws, offers timeless wisdom for contemporary life. It challenges us to cultivate a spirit of careful discernment and to resist the human tendency toward hasty judgments based on superficial appearances. Just as the priest was required to distinguish between natural baldness and a potentially unclean affliction, we are called to look beyond outward characteristics and perceived flaws, seeking to understand the whole person. This verse encourages us to embrace empathy and inclusion, recognizing that God values all individuals regardless of their physical attributes or differences. It reminds us not to stigmatize or marginalize others for natural conditions or traits, but to affirm their inherent worth and their rightful place within our communities, reflecting God's own compassionate precision. In a world often quick to judge and categorize, this ancient law calls us to a higher standard of grace and understanding, mirroring the divine care for human dignity.

Questions for Reflection

In what ways might we be tempted to make hasty judgments about others based on outward appearances or perceived differences, and how can we counter this tendency?
How does God's meticulous attention to detail in these ancient laws inform your understanding of His character and His profound care for humanity?
How can we, as individuals and communities, better embody the principles of empathy, inclusion, and affirmation, ensuring that all people feel valued and belong?

FAQ

What is tzara'at and how does it relate to baldness?

Answer: Tzara'at is a broad Hebrew term, often translated as "leprosy," but it encompassed a range of severe skin conditions, mold, and mildew that could affect people, clothing, and houses. It was not solely the modern Hansen's disease. In the context of Leviticus 13, tzara'at could manifest in ways that caused hair loss or affected the scalp. Leviticus 13:41 specifically addresses natural baldness on the forehead, clarifying that this common physical characteristic, unlike tzara'at-induced hair loss, did not render a person ritually unclean. This distinction was crucial for preventing unnecessary isolation and stigma for those with natural hair loss, demonstrating the law's precision and compassion.

Why was it important for the priest to distinguish between natural baldness and tzara'at?

Answer: The distinction was vital for both communal purity and individual well-being. From a communal perspective, the priest's role was to identify and isolate conditions that could spread or render the community ritually impure, thus protecting the sanctity of the camp and the tabernacle, where God's presence dwelt. From an individual perspective, a declaration of "unclean" due to tzara'at meant severe social isolation and exclusion from worship and daily life (Leviticus 13:45-46). By declaring natural baldness "clean," the law prevented individuals from suffering this profound social and religious consequence for a harmless, natural condition, demonstrating God's compassion and precision in His laws. It ensured that only genuinely defiling conditions led to separation.

Does this verse have any relevance for how we view physical appearance today?

Answer: Absolutely. While the ritual purity laws are specific to ancient Israel, the underlying principles are timeless and universally applicable. Leviticus 13:41 teaches us to avoid making hasty judgments about others based on their physical appearance. It encourages empathy, inclusion, and the affirmation of human dignity, regardless of natural physical traits or perceived imperfections. It reminds us that outward appearances do not define a person's worth or their standing before God, challenging us to look beyond the superficial and embrace all people with grace and understanding, just as God's law provided for the full inclusion of the naturally bald.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:41, with its declaration of "clean" for natural baldness, foreshadows the ultimate work of Christ, who brings true cleansing and inclusion far beyond ritual purity. Under the Old Covenant, physical conditions could render one ritually unclean, requiring priestly discernment and often leading to separation from the community and the tabernacle. Jesus, as our Great High Priest (Hebrews 4:14-16), transcends these physical distinctions and limitations. He did not merely declare the naturally bald clean; He touched and healed those truly afflicted with tzara'at, the very conditions that caused ritual impurity and social ostracization (e.g., Matthew 8:2-3; Mark 1:40-42). His touch, rather than making Him unclean, made the unclean clean, demonstrating His divine authority over sin and sickness. Through His perfect life, atoning death on the cross, and victorious resurrection, Jesus offers a cleansing that is not merely ritual but spiritual, purifying us from the defilement of sin itself (Hebrews 9:14; 1 John 1:7). He fulfills the spirit of the law by demonstrating ultimate compassion and inclusion, welcoming all who come to Him, regardless of their outward appearance, physical condition, or past defilements, into the family of God, where there is no longer Jew or Gentile, slave or free, male or female, but all are one in Christ Jesus (Galatians 3:28). He is the ultimate source of true purity and belonging.

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Commentary on Leviticus 13 verses 38–46

38 ¶ If a man also or a woman have in the skin of their flesh bright spots, even white bright spots;

39 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.

40 And the man whose hair is fallen off his head, he is bald; yet is he clean.

41 And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.

42 And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead.

43 Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh;

44 He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.

45 And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.

46 All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.

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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