Leviticus 13:42

Translation
King James Version
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.
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KJV (with Strong's)
And if there be in the bald head H7146, or bald forehead H1372, a white H3836 reddish H125 sore H5061; it is a leprosy H6883 sprung H6524 up in his bald head H7146, or his bald forehead H1372.
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Complete Jewish Bible
But if on the bald scalp or forehead there is a reddish-white sore, it is tzara'at breaking out on his bald scalp or forehead.
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Berean Standard Bible
But if there is a reddish-white sore on the bald head or forehead, it is an infectious disease breaking out on it.
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American Standard Version
But if there be in the bald head, or the bald forehead, a reddish-white plague; it is leprosy breaking out in his bald head, or his bald forehead.
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World English Bible Messianic
But if there is in the bald head, or the bald forehead, a reddish-white plague; it is leprosy breaking out in his bald head, or his bald forehead.
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Geneva Bible (1599)
But if there be in the balde head, or in the balde forehead a white reddish sore, it is a leprosie springing in his balde head, or in his balde forehead.
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Young's Literal Translation
`And when there is in the bald back of the head, or in the bald forehead, a very red white plague, it is a leprosy breaking out in the bald back of the head, or in the bald forehead;
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In the KJVVerse 3,095 of 31,102

Study This Verse

SUMMARY

Leviticus 13:42 provides a precise diagnostic criterion within the extensive priestly code for identifying tsara'at, a severe skin affliction, specifically when it manifests on the bald areas of the head or forehead. This verse stipulates that the presence of a "white reddish sore" in these particular regions unequivocally indicates tsara'at, necessitating the priest's declaration of ritual uncleanness and the subsequent separation of the afflicted individual from the community, thereby underscoring the meticulous nature of God's laws concerning purity, health, and communal sanctity in ancient Israel.

CONTEXT

  • Literary Context: Leviticus 13 is a comprehensive chapter dedicated to the diagnosis and management of tsara'at, a term often translated as "leprosy" but encompassing a broader spectrum of severe skin conditions, and even mildew on garments or houses. The chapter meticulously outlines the symptoms for various manifestations of tsara'at on the skin, hair, and even bald spots, providing the priests with detailed instructions for examination, quarantine, and final pronouncement of clean or unclean. Verses 40-44 specifically focus on tsara'at affecting the head, distinguishing between benign baldness and the onset of the disease in these areas. Verse 42 pinpoints a critical symptom—a "white reddish sore"—on a bald head or forehead as an unequivocal sign of the disease, necessitating the priest's declaration of uncleanness, thereby setting the stage for the isolation measures described later in Leviticus 13:45-46, where the afflicted person was required to live outside the camp.
  • Historical & Cultural Context: In ancient Israel, the concept of ritual purity was paramount, deeply intertwined with the nation's covenant relationship with a holy God. The tabernacle, God's dwelling place, was at the center of the camp, requiring the highest standards of purity to be maintained by the people. Skin diseases like tsara'at were not merely medical conditions but carried profound ritual implications, rendering an individual "unclean" and thus unable to participate in communal worship or even live within the camp. The priests served as God's appointed diagnosticians, their role extending beyond spiritual guidance to include public health and ritual policing. Their pronouncements were final and carried divine authority, ensuring the physical and spiritual well-being of the community. The detailed nature of these laws, including the specific mention of baldness in Leviticus 13:42, highlights the comprehensive care God had for His people, addressing even seemingly minor distinctions to safeguard their holiness and health.
  • Key Themes: This verse contributes to several overarching themes in Leviticus and the Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute holiness and the necessity for His people to reflect that holiness in their lives, both individually and communally. The laws concerning tsara'at also highlight the theme of Divine Authority and Order, as God Himself prescribes the detailed regulations and appoints the priests as His agents for their enforcement. Furthermore, the meticulous diagnostic process underscores the theme of Separation and Atonement, as uncleanness required separation from the community and ultimately pointed to the need for cleansing and restoration, a concept profoundly developed in the sacrificial system and later in the New Testament. These laws served to teach Israel about the defiling nature of sin and the necessity of divine intervention for cleansing, a truth echoed throughout the biblical narrative, particularly in the cleansing of the leper by Jesus in Mark 1:40-45.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • bald head (Hebrew, qârachath'); bald forehead (Hebrew, gabbachath', H7146): These terms (H7146 and H1372 respectively) specify the precise anatomical locations on the scalp and forehead that are devoid of hair. The distinction is crucial for diagnostic purposes, as the appearance of tsara'at on hair-bearing skin (where it might affect hair color) had different criteria than its manifestation on bald spots. This meticulous detail underscores the comprehensive nature of the priestly instructions, ensuring accurate diagnosis regardless of the individual's hair status.
  • sore (Hebrew, negaʻ', H5061): This word (H5061) refers to a "blow" or "infliction," and by implication, a "spot" or "plague." In this context, it denotes the visible lesion or eruption on the skin. The term highlights that the condition is an active manifestation, an "outbreak," rather than a benign or healed mark, confirming the presence of the disease.
  • leprosy (Hebrew, tsâraʻath', H6883): This term (H6883) is the overarching diagnosis. While often translated as "leprosy," it encompasses a broader category of severe, chronic, and often contagious skin diseases, and even mildew on fabrics or walls, distinct from modern Hansen's disease. In the biblical context, tsaraʻath primarily signifies a state of ritual impurity rather than solely a medical condition, rendering an individual "unclean" and necessitating separation from the community and requiring specific purification rituals upon healing, as detailed in Leviticus 14.

Verse Breakdown

  • "And if there be in the bald head, or bald forehead": This initial clause establishes the specific anatomical locations for the priestly examination. It acknowledges that tsara'at could manifest even on areas typically free of hair, requiring careful scrutiny of the scalp and forehead to ensure comprehensive diagnosis.
  • "a white reddish sore;": This is the precise symptom the priest must identify. The "sore" (Hebrew: negaʻ) with its characteristic "white reddish" (Hebrew: lâbân ʼădamdâm) hue is the definitive visual sign that confirms the presence of tsara'at in these particular areas. The combination of colors implies a specific pathological process that distinguishes it from other benign skin conditions.
  • "it [is] a leprosy sprung up in his bald head, or his bald forehead.": This concluding clause delivers the priestly verdict. Upon observing the specified sore in the designated areas, the priest is to declare it tsara'at. The phrase "sprung up" (Hebrew: pârach, H6524, here in a participle form) implies an eruption or outbreak, indicating the active and undeniable presence of the disease. This declaration initiates the process of ritual separation and, if applicable, the subsequent cleansing rituals.

Literary Devices

The passage primarily functions as a segment of a Legal Code, characterized by its prescriptive and highly detailed nature. It employs Casuistic Law, presenting a specific case ("And if there be...") and then stating the precise consequence ("it is a leprosy..."). The language is precise and unambiguous, designed to leave no room for misinterpretation by the priestly diagnosticians. Furthermore, there is extensive use of Detailed Description, particularly in the exact visual characteristics of the "white reddish sore," which is crucial for accurate diagnosis. This meticulousness reflects the divine authorship of the law, emphasizing God's comprehensive concern for the purity and well-being of His covenant people. The condition of tsara'at itself functions as a powerful Symbolism for sin and impurity, visually representing the defiling and isolating effects of spiritual brokenness within the community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:42, like the broader tsara'at laws, profoundly illustrates God's meticulous concern for holiness and purity within His covenant community. These regulations were not merely about physical health but served as tangible reminders of the absolute necessity of ritual and moral cleanness in the presence of a holy God. The detailed diagnostic process, overseen by the priests, underscored the seriousness of defilement and the divine authority required to declare one clean or unclean. The isolation of those with tsara'at symbolized the separation that sin brings between humanity and God, and between individuals and their community, highlighting the defiling nature of impurity that cannot coexist with divine holiness.

REFLECTION AND APPLICATION

While the specific diagnostic laws of Leviticus 13 are part of the Old Covenant and do not apply literally to believers today, the underlying principles offer profound spiritual insights. This passage calls us to reflect on God's meticulous nature and His unwavering commitment to holiness. Just as tsara'at visibly manifested an internal condition that rendered one unclean and separated from the community, so too does sin defile our spiritual being and create a chasm between us and a holy God. The need for a divinely appointed "priest" to diagnose and declare clean points us to our ultimate High Priest, Jesus Christ, who alone has the authority and power to cleanse us from the spiritual "leprosy" of sin. This passage encourages us to examine our own lives for areas of spiritual defilement, to seek God's cleansing, and to appreciate the profound grace that makes us pure and brings us into fellowship with Him and His people, enabling us to draw near with confidence to the throne of grace.

Questions for Reflection

  • How does God's meticulous attention to detail in these ancient laws speak to His character and His concern for His people?
  • In what ways does sin function like tsara'at, separating us from God and others, and what is our "white reddish sore" that needs to be brought to the Great Physician?
  • How do these Old Testament laws foreshadow the New Testament understanding of spiritual cleansing and the role of Christ?

FAQ

What was the primary purpose of the tsara'at laws in Leviticus?

Answer: The primary purpose of the tsara'at laws was twofold: to maintain ritual purity within the Israelite camp in the presence of a holy God, and to protect the community from the spread of contagious diseases. While the term tsara'at encompassed various severe skin conditions, its designation as "unclean" was primarily ritualistic, signifying a state of defilement that separated an individual from the community and the tabernacle. The detailed diagnostic criteria, such as those in Leviticus 13:42, ensured that only genuinely afflicted individuals were isolated, thereby preserving the sanctity of the camp and the health of its inhabitants. These laws also served a pedagogical purpose, teaching Israel about the defiling nature of sin and the necessity of divine provision for cleansing.

Why is baldness specifically mentioned in relation to tsara'at?

Answer: Baldness is specifically mentioned in Leviticus 13:40-44 because the diagnostic criteria for tsara'at varied depending on whether the lesion appeared on hair-bearing skin or on a bald area. On areas with hair, the priest would look for changes in hair color (e.g., yellow hair) as a symptom. However, on a bald head (qârachath) or bald forehead (gabbachath), such hair changes were not possible. Therefore, specific visual cues like the "white reddish sore" described in Leviticus 13:42 were provided for these particular anatomical locations, demonstrating the comprehensive and precise nature of God's instructions to the priests, ensuring every possible manifestation was covered.

CHRIST-CENTERED FULFILLMENT

The meticulous laws concerning tsara'at in Leviticus, including the specific diagnosis in Leviticus 13:42, find their profound fulfillment in Jesus Christ. While Old Testament tsara'at rendered one ritually unclean and an outcast, Jesus, the Great Physician, demonstrates His divine authority over all forms of defilement, both physical and spiritual. Unlike the Levitical priests who could only diagnose and declare, Jesus actively cleanses. He frequently touched and healed those afflicted with tsara'at, a radical act that would have made Him ritually unclean under the Old Covenant, yet His touch imparted purity, as seen in the healing of the leper in Mark 1:40-42, where Jesus touched the leper and immediately cleansed him. This act foreshadows His ultimate work on the cross, where He took upon Himself the defilement of humanity's sin, becoming "sin for us" (2 Corinthians 5:21, that we might become the righteousness of God in Him) so that we might be declared righteous and cleansed. Just as tsara'at separated, sin separates; but Christ's sacrifice provides the ultimate cleansing, restoring us to fellowship with God and His people, fulfilling the longing for purity that these Old Testament laws so powerfully expressed (Hebrews 9:14, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God). He is the true and final priest who not only diagnoses but also purifies, bringing us into perfect communion with a holy God.

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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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