Leviticus 13:40

(40) And the man whose hair is fallen off—Better, And if a man loseth the hair of his head. The sixth and last case, discussed in Lev_13:40-44, is leprosy either at the back or in the front of the head. Though baldness in itself was regarded as a disgrace, and often looked upon as a Divine punishment (2Ki_2:23; Isa_3:17; Jer_48:37), yet the simple fact of the mere falling of the hair is not to be taken as a sign of leprosy.

He is bald; yet is he clean.—Better, if he is backhead bald, he is clean. The baldness mentioned in the first part of the verse in general terms is now more minutely specified as consisting of two kinds of baldness.

Lev_13:41-42 distinctly show that the word (kçrçach), here translated simply “bald” in the Authorised Version, denotes a person who has lost hair from the crown of his head downwards towards the channel of his neck, as the administrators of the law during the second Temple rightly define it, in contradistinction to the fore baldness which immediately follows.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Baldness in the back or front part of the head (40–44)

This is not in itself a sign of uncleanness, but if in either part a reddish white plague (white reddish sore A. V.) appears, he must be seen by the priest. The word ‘bald’ in Lev_13:40 means bald at the back of the head, as distinguished from forehead bald in Lev_13:41.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

bald . . . forehead bald--The falling off of the hair, when the baldness commences in the back part of the head, is another symptom which creates a suspicion of leprosy. But it was not of itself a decisive sign unless taken in connection with other tokens, such as a "sore of a reddish white color" [Lev 13:43]. The Hebrews as well as other Orientals were accustomed to distinguish between the forehead baldness, which might be natural, and that baldness which might be the consequence of disease.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And if there be,.... Or, "but if there be", or, "when there shall be" (y), or shall appear to be:

in the bald head, or in the bald forehead, a white reddish sore; white and red mixed, as the Targum of Jonathan, having something of both colours, neither a clear white nor thorough red; though, according to Bochart, it should be rendered "a white sore exceeding bright"; See Gill on Lev 13:19,

it is a leprosy sprung up in his bald head, or in his bald forehead; the signs of which were raw flesh and spreading; so it is said in the Misnah (z),"those two sorts of baldness defile in two weeks, by two signs, by quick raw flesh and by spreading;''if there was the bright spot and no quick flesh, then he was to be shut up seven days, and looked upon at the end of them; and if there was either quick flesh or a spreading, he was pronounced unclean, but if neither, he was shut up seven days more; and if either of the above signs appeared he was pronounced unclean, if not he was set free.

(y) "sin autem", V. L. "quum autem", Junius & Tremellius, Piscator Drusius. (z) Ut supra. (Misn. Negaim, c. 10. sect. 10.)

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

40. Bald… yet… clean — Literally, hind bald. Natural baldness was so uncommon among the Israelites that it subjected men to an unpleasant suspicion and public derision. It is perpetually alluded to as a mark of squalor and misery. 2Ki_2:23; Isa_3:24. Herodotus says that “one would see the fewest bald Egyptians of all men.” He attributes this immunity to their construct shaving. It is here carefully distinguished from the methek, or scall, of Lev_13:29-39.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 40-44. Leprosy appearing on the bald head. Though leprosy makes the hair drop off around the leprous spot, baldness is in itself no sign of leprosy, whether at the back or front of the head (verses 40, 41); but as the bald head is a not unusual place for the leprous spot to appear, any eruption upon it is therefore to be watched and tested as before.

Vers. 40-44. Affections of the mind.

We learn lessons concerning

I THE BLEMISH OF MENTAL PECULIARITY. (Verse 40.) Evidently baldness was an unusual and an unsightly thing among the Israelites. Otherwise it would not have excited notice and could not have created derision. (2Ki_2:23 Isa_3:24 Eze_7:18) It was regarded as an unbecoming peculiarity. Affecting the head, we may regard it as a type of mental peculiarity which does not amount to a serious sin, but is yet unusual and unbecoming. Many men who are substantially sound in heart and life, loving that which is highest and doing that which is just and right, are yet affected and afflicted by mental peculiarities oddities, crotchets, fancies, awkwardness or crookedness of mental habit; things which are not formidably had, but which, because they are superficial, strike the eye, provoke general remark, and stand in the way of effective service.

1. It is right that those who observe them in others should remember that they are only blemishes, and nothing more; detracting in some degree from "the beauty of holiness," but not inconsistent with real and even admirable excellence. "He is bald, yet he is clean" (verse 40).

2. It is right that those who possess them should reflect, and act on the reflection, that these things, though only blemishes, may importantly diminish the power of the possessor to influence, guide, and win other people. The candle (character) is of much more importance than the candlestick (mental habit), but if character be obscured by some darkening "bushel," and not put on the candlestick of pleasant and agreeable habits, it will not "give light to all that are in the house". (Mat_5:15)

II THE EVIL OF ERROR. There might come on the bald head a spot, a sore; this might be a "white reddish sore leprous (verses 42, 43). But it might not; it might be nothing but a boil or some coetaneous disorder, which was not leprosy. In that case the patient Would be treated as described in verses 2-6. There would be something wrong, but it was not the unclean thing, leprosy. There is a mental disease which is something more serious than peculiarity and something less serious than guilty perversity. It is error; the arrival at wrong conclusions. There may be but small faultiness in coming to convictions which are not correct, but there may be positive disaster resulting therefrom. A man may innocently take the wrong road, but his innocency will not save him from walking into the bog or over the precipice to which it leads. Error is not the worst thing in the world, but it is a seriously bad and dangerous thing. When we are earnestly warned, by obviously thoughtful and godly men, that we are wrong in our judgments, it becomes us to listen patiently and consider well whether we are in the right track, or whether we have mistaken a false path for the "path of life.

III THE SIN OF MENTAL PERVERSITY. (Verses 43, 44) There is great significance in the sentence "the priest shall pronounce him utterly unclean." The man who had leprosy in the head was accounted unclean in an especial degree: he was utterly unclean. Sin, of which this malady was so striking a type, never assumes so dangerous a phase as when it appears in the form of a perverted judgment or a darkened conscience. When, by sinning, a man has blunted his spiritual perceptions so that he "calls evil good, and good evil," he is in the last stage of moral decline; death is near at hand. If" our eye be evil" (if our judgment be perverted, our faculty of spiritual perception be diseased), our "whole body is full of darkness;" if "the light that is in, us" (our own mental and spiritual faculty) be darkness, how great is that darkness! (Mat_5:23) Witness the Pharisees in their treatment of our Lord. We may well be actively on our guard against, and may well be earnest in prayer that God will deliver us from, that of which leprosy in the head is the painful picture, a guilty, blinding, ruinous perversity of mind. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The leprosy of bald heads. - קרח is a head bald behind; גּבּח, in front, "bald from the side, or edge of his face, i.e., from the forehead and temples." Bald heads of both kinds were naturally clean.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

General Information:

Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.

he is clean

The person whom other people may touch is spoken of as if he were physically clean. (See: Metaphor)

translationWords

clean

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

קרח הוא טהור הוא HE IS BALD, HE IS CLEAN — clean from the uncleanness of נתק (a scall in a hairy spot) (Sifra, Braita d'Rabbi Yishmael 15), for he is not subject to the law about the symptoms of the head or the beard, which are places where hair grows, but to that about the symptoms of a plague on the skin of the flesh — [white hair], healthy flesh or the spreading of the plague.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.