What number verse is Leviticus 13:31 in the Bible?

Leviticus 13:31 is the 3,084th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:31 sits at position 3,084.

13:3013:30

Leviticus 13:31

Q: What was the "scall" in ancient Israel, and how is it different from modern leprosy?

The "scall" (Hebrew: netheq) was a specific type of skin affliction mentioned in Leviticus 13, primarily affecting the scalp or beard, characterized by a patch of hair loss and often a crusty or scaly appearance. It is distinct from modern Hansen's disease (leprosy). The biblical term tzara'at, often translated as "leprosy," was a much broader category encompassing various dermatological conditions, including fungal infections like ringworm (tinea capitis), psoriasis, and other skin ailments, not just the specific bacterial infection known today as leprosy. The diagnostic criteria in Leviticus 13 describe symptoms that do not perfectly align with Hansen's disease, suggesting a wider range of conditions.

13:3213:32

Translation

King James Version

And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days:

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KJV (with Strong's)

And if the priest ^H3548 look ^H7200 on the plague ^H5061 of the scall ^H5424, and, behold, it be not in sight ^H4758 deeper ^H6013 than the skin ^H5785, and that there is no black ^H7838 hair ^H8181 in it; then the priest ^H3548 shall shut ^H5462 up him that hath the plague ^H5061 of the scall ^H5424 seven ^H7651 days ^H3117:

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Complete Jewish Bible

If the cohen examines the diseased crusted area and sees that it appears not to be deeper than the skin around it, and without any black hair in it, then the cohen is to isolate for seven days the person with the diseased crusted area.

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Berean Standard Bible

But if the priest examines the scaly infection and it does not appear to be deeper than the skin, and there is no black hair in it, the priest shall isolate the infected person for seven days.

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American Standard Version

And if the priest look on the plague of the scall, and, behold, the appearance thereof be not deeper than the skin, and there be no black hair in it, then the priest shall shut up him that hath the plague of the scall seven days:

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World English Bible Messianic

If the priest examines the plague of itching, and behold, its appearance isn’t deeper than the skin, and there is no black hair in it, then the priest shall isolate the person infected with itching seven days.

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Geneva Bible (1599)

And if the Priest looke on the sore of the blacke spotte, and if it seeme not lower then the skinne, nor haue any blacke heare in it, then the Priest shall shut vp him, that hath the sore of the blacke spot, seuen dayes.

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Young's Literal Translation

`And when the priest seeth the plague of the scall, and lo, its appearance is not deeper than the skin, and there is no black hair in it, then hath the priest shut up him who hath the plague of the scall seven days.

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In the KJVVerse 3,084 of 31,102

Study This Verse

SUMMARY

Leviticus 13:31 details a crucial diagnostic step within the Mosaic Law concerning the "scall," a specific skin affliction affecting the head or beard. This verse outlines a scenario where the lesion is not visibly deeper than the skin and lacks healthy black hair within it, presenting an ambiguous case. In such instances, the priest, acting as both spiritual and public health authority, is mandated to place the afflicted individual into a provisional seven-day quarantine. This meticulous procedure underscores the divine concern for ritual purity, communal health, and the careful discernment required in ancient Israel's covenant relationship with God.

CONTEXT

Literary Context: Leviticus chapter 13 is entirely devoted to the intricate laws concerning tzara'at, a broad spectrum of skin afflictions often translated as "leprosy." This chapter meticulously outlines the priest's exclusive authority in diagnosing these conditions, detailing various manifestations on skin, hair, and even garments. Leviticus 13:31 specifically addresses the "scall" (Hebrew: netheq), a condition primarily affecting the scalp or beard. This verse follows earlier instructions concerning more severe or immediately diagnosable cases of tzara'at (e.g., Leviticus 13:2-8), where clear signs like white hair or spreading lesions warranted an immediate declaration of uncleanness. However, Leviticus 13:31 describes an ambiguous situation, necessitating a period of observation, a recurring theme for less clear-cut cases, as also seen in Leviticus 13:4-5. The verse thus sets the stage for a re-examination after the quarantine, demonstrating the thoroughness and carefulness embedded within the Mosaic code for public health and ritual purity.
Historical & Cultural Context: In ancient Israel, the Levitical priests held a multifaceted role, serving not only as spiritual mediators but also as vital public health officials. Their responsibility in diagnosing tzara'at was paramount for maintaining both the physical health and the ritual purity of the community. The concept of tzara'at was deeply intertwined with ritual uncleanness, which necessitated the temporary separation of an afflicted individual from the community and their inability to participate in worship until declared clean. This system served a dual purpose: it was a practical measure to prevent the spread of potentially contagious diseases within the densely populated Israelite camp, and it symbolically reinforced the nation's call to holiness and separation from defilement. The detailed diagnostic criteria, including the color and depth of the lesion and the presence or absence of specific hair types, reflect a remarkably sophisticated understanding of observable symptoms for their time. The "shutting up" or quarantine for seven days was a practical measure for observing the progression or regression of the condition, a form of medical isolation and observation. This practice underscores God's meticulous concern for the well-being of His covenant people, ensuring a healthy and pure environment for His presence among them, as detailed throughout the laws in the Book of Leviticus.
Key Themes: Leviticus 13:31 contributes to several overarching themes found within the book of Leviticus and the broader Pentateuch. Firstly, it highlights the theme of Holiness and Purity, emphasizing God's demand for a set-apart people who reflect His character. Ritual purity laws were not merely arbitrary but served as tangible reminders of God's absolute holiness and the necessity for Israel to remain undefiled in His presence. Secondly, the verse underscores Divine Authority and Order, as God Himself prescribes the precise procedures for diagnosis and management, demonstrating His sovereign rule over all aspects of life, including health. The priest's role as the designated authority reinforces the divinely established order within the community. Thirdly, the passage exemplifies Care and Compassion for the Community, as the detailed laws, including the provisional quarantine, aimed to protect the entire camp from disease while also providing a structured, merciful process for the afflicted, preventing hasty or erroneous judgments. Finally, the meticulous diagnostic process points to the theme of Discernment and Wisdom, as the priest must carefully observe and apply God's precise instructions to distinguish between various conditions, reflecting the wisdom inherent in God's law.

EXPOSITION AND ANALYSIS

Key Word Analysis

Priest (Hebrew, kôhên', H3548): Active participle of a root meaning to officiate, this term refers to one who serves in a sacred capacity, specifically a priest. In the context of Leviticus, the kôhên is the divinely appointed mediator and administrator of the covenant laws, including those pertaining to ritual purity and health. Their role was not merely spiritual but encompassed judicial and public health responsibilities, making them central to the community's well-being and adherence to God's commands.
Plague (Hebrew, negaʻ', H5061): Derived from a root meaning "to strike" or "to touch," negaʻ signifies a "blow" or "infliction," and by implication, a "spot" or "mark." In Leviticus 13, it is the overarching term for any skin affliction that might indicate tzara'at. This term carries a theological weight, suggesting that such conditions were often perceived as a divine "stroke" or affliction, emphasizing their seriousness beyond mere physical ailment and their connection to ritual impurity.
Scall (Hebrew, netheq', H5424): This specific term refers to a type of scurf or dry lesion, particularly affecting the scalp or beard, often characterized by hair loss. While its precise dermatological equivalent is debated, it denotes a distinct skin eruption that required specific diagnostic criteria, differentiating it from other forms of tzara'at. The KJV's "scall" effectively conveys the sense of a scaly, crusty patch.
Shut up (Hebrew, çâgar', H5462): A primitive root meaning "to shut" or "to close," this verb, when used in the Hiphil stem as in this verse, means "to cause to be shut up" or "to quarantine." It describes the act of the priest isolating the individual for a period of observation. This "shutting up" was a provisional, diagnostic measure, not an immediate declaration of uncleanness, reflecting a careful and measured approach to diagnosis.

Verse Breakdown

"And if the priest look on the plague of the scall": This opening clause establishes the priest's indispensable and authoritative role in the diagnostic process. It is not for the individual or family to self-diagnose, but for the divinely appointed spiritual and public health official. The phrase "plague of the scall" precisely identifies the specific type of lesion under examination—a negaʻ (affliction) that is a netheq (scall), indicating a particular focus on conditions affecting the hair-bearing areas of the head or face.
"and, behold, it [be] not in sight deeper than the skin": This is a critical diagnostic criterion. The lesion's superficiality, meaning it does not visibly penetrate the deeper layers of the dermis, is a relatively positive sign. If the affliction were deeper, it would typically suggest a more severe or advanced form of tzara'at, often leading to an immediate declaration of uncleanness. This observation required careful visual inspection by the priest.
"and [that there is] no black hair in it": This constitutes another key diagnostic marker. The absence of black (i.e., healthy, normal-colored) hair within the affected area is a concerning indicator. In other forms of tzara'at, the presence of white or yellowish hair within the lesion was a definitive sign of uncleanness (Leviticus 13:3). Here, the absence of black hair suggests that the hair follicles in that area are affected, which indicates a problem, but not yet definitively tzara'at if other criteria for full uncleanness are not met.
"then the priest shall shut up [him that hath] the plague of the scall seven days": This is the prescribed action for such an ambiguous case. The "shutting up" or quarantine is a provisional measure, not a final verdict of uncleanness. The seven-day period allows for careful observation of the lesion's progression or regression. This demonstrates a merciful and wise approach, avoiding immediate and potentially unnecessary social and ritual isolation, and allowing time for the true nature of the condition to manifest.

Literary Devices

Leviticus 13:31 primarily employs Legal Prescription and Detailed Observation as its key literary devices. The verse is an integral part of an extensive legal code, characterized by its precise, conditional statements ("And if... then..."). This prescriptive language leaves no room for ambiguity in the priest's duties, ensuring consistency and impartiality in diagnosis and management. The meticulous attention to detail regarding the lesion's depth ("not in sight deeper than the skin") and the state of the hair ("no black hair in it") exemplifies Detailed Observation. This focus on specific, observable physical characteristics underscores the empirical nature of the diagnostic process, requiring careful visual assessment. Furthermore, the passage utilizes a clear Conditional Structure, where a specific set of circumstances (the superficial scall without black hair) leads directly to a defined action (a seven-day quarantine). This logical, cause-and-effect framework is typical of legal texts, designed to guide behavior and decision-making within the covenant community, reflecting divine wisdom and thoroughness in addressing matters of purity and health.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:31, while addressing ancient skin conditions, reveals profound theological truths about God's character and His relationship with humanity. It underscores God's meticulous concern for the physical, social, and spiritual well-being of His people, demonstrating that His holiness extends to every facet of life, including public health and personal purity. The careful discernment required of the priest reflects God's own perfect judgment and His desire for justice and truth, avoiding hasty or erroneous declarations. The provisional quarantine highlights the principle of patience and thoroughness in judgment, allowing time for clarity to emerge. Ultimately, these laws served to maintain the purity of the camp, symbolizing the necessity of a holy people in the presence of a holy God, and foreshadowing the ultimate need for spiritual cleansing.

REFLECTION AND APPLICATION

While the specific diagnostic procedures of Leviticus 13 are no longer directly applicable to believers today, the underlying principles offer timeless wisdom for our lives. The meticulous care and patience demonstrated in God's instructions for diagnosing the "scall" call us to cultivate a spirit of careful discernment in all areas, especially in spiritual matters and our relationships. We are encouraged to avoid hasty judgments about ourselves and others, allowing for observation, seeking wise counsel, and giving grace before drawing conclusions. The concept of provisional quarantine can serve as a metaphor for taking intentional space for reflection, self-examination, or even temporary separation from certain influences when facing ambiguity or potential spiritual "plagues" in our lives. Ultimately, this passage reminds us that God is deeply concerned with our holistic well-being—physical, emotional, and spiritual—and desires for us to live in purity and health, both individually and communally. It prompts us to consider how we can apply divine wisdom to our daily decisions, fostering environments of health, truth, and peace in our homes, churches, and communities.

Questions for Reflection

How can we cultivate greater discernment and patience in our judgments, both of ourselves and others, in light of the priest's careful observation?
In what areas of your life might a "provisional quarantine" or a period of intentional observation be beneficial before making a significant decision or forming a firm opinion?
How does God's meticulous concern for the physical health and ritual purity of ancient Israel encourage you regarding His care for your own holistic well-being today?

FAQ

What was the "scall" in ancient Israel, and how is it different from modern leprosy?

Answer: The "scall" (Hebrew: netheq) was a specific type of skin affliction mentioned in Leviticus 13, primarily affecting the scalp or beard, characterized by a patch of hair loss and often a crusty or scaly appearance. It is distinct from modern Hansen's disease (leprosy). The biblical term tzara'at, often translated as "leprosy," was a much broader category encompassing various dermatological conditions, including fungal infections like ringworm (tinea capitis), psoriasis, and other skin ailments, not just the specific bacterial infection known today as leprosy. The diagnostic criteria in Leviticus 13 describe symptoms that do not perfectly align with Hansen's disease, suggesting a wider range of conditions.

Why was the priest, and not a doctor, responsible for diagnosing these conditions?

Answer: In ancient Israel, the roles of spiritual leader, judge, and public health official were often intertwined, particularly within the priesthood. The Levitical priests were uniquely positioned to act as mediators between God and the people, and their responsibilities extended to maintaining the ritual purity and communal health of the camp. Diagnosing tzara'at was not merely a medical assessment but a declaration of ritual cleanness or uncleanness, which had profound implications for an individual's participation in community life and worship. Thus, the priest's role was both practical (preventing the spread of disease) and theological (maintaining holiness in the presence of God), as outlined in the priestly instructions throughout the Book of Leviticus.

What was the purpose of the seven-day "shutting up" or quarantine?

Answer: The seven-day "shutting up" (quarantine) mandated in Leviticus 13:31 (and elsewhere in Leviticus 13) served as a provisional period of observation. It was not an immediate declaration of uncleanness but a diagnostic measure. During this time, the priest would re-examine the individual to see if the condition had spread, receded, or changed in any significant way. This allowed for a more accurate diagnosis, preventing unnecessary isolation for minor or non-contagious conditions and ensuring proper management for more serious cases. It reflects a wise and patient approach to public health and ritual purity, prioritizing both individual well-being and communal safety.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:31, with its meticulous diagnostic process for the "scall" and the provisional seven-day quarantine, finds its ultimate fulfillment in the person and work of Jesus Christ. The Old Testament priest's role was to discern physical and ritual uncleanness, often leading to temporary separation from the community; however, Christ, our Great High Priest, came not to separate but to cleanse and restore. He is the one who truly "looks" upon the "plague" of sin in humanity, which is far deeper and more defiling than any skin affliction, penetrating to the very core of our being and rendering us spiritually unclean before a holy God (Mark 7:20-23). Unlike the Levitical priest who could only declare a person clean based on external signs, Jesus possessed the divine power to make the unclean clean, as powerfully demonstrated in His healing of various individuals afflicted with tzara'at (e.g., Matthew 8:1-4). The temporary "shutting up" in Leviticus foreshadows the spiritual isolation that sin brings, separating us from God's holy presence. Yet, through Christ's atoning sacrifice on the cross, this separation is definitively overcome. He bore our uncleanness and sin, allowing us to be fully reconciled and brought into eternal fellowship with God, fulfilling the deepest yearning for purity and communion that these Levitical laws imperfectly pointed towards (Hebrews 9:11-14). He is the ultimate physician who heals the soul's deepest maladies, making us truly whole, eternally clean, and fit for God's presence.

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Commentary on Leviticus 13 verses 18–37

18 ¶ The flesh also, in which, even in the skin thereof, was a boil, and is healed,

19 And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest;

20 And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.

21 But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days:

22 And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.

23 But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.

24 Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white;

25 Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy.

26 But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days:

27 And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.

28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.

29 If a man or woman have a plague upon the head or the beard;

30 Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard.

31 And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days:

32 And in the seventh day the priest shall look on the plague: and, behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin;

33 He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more:

34 And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.

35 But if the scall spread much in the skin after his cleansing;

36 Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.

37 But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.

The priest is here instructed what judgment to make if there was any appearance of a leprosy, either, 1. In an old ulcer, or bile, that has been healed, Lev 13:18, etc. When old sores, that seemed to be cured, break out again, it is to be feared there is a leprosy in them; such is the danger of those who, having escaped the pollutions of the world, are again entangled therein and overcome. Or, 2. In a burn by accident, for this seems to be meant, Lev 13:24, etc. The burning of strife and contention often proves the occasion of the rising up and breaking out of that corruption which witnesses to men's faces that they are unclean. 3. In a scall-head. And in this commonly the judgment turned upon a very small matter. If the hair in the scall was black, it was a sign of soundness; if yellow, it was an indication of a leprosy, Lev 13:30-37. The other rules in these cases are the same with those mentioned before. In reading of these several sorts of ailments, it will be good for us, 1. To lament the calamitous state of human life, which lies exposed to so many grievances. What troops of diseases are we beset with on every side! and they all entered by sin. 2. To give thanks to God if he has never afflicted us with any of these sores: if the constitution is healthful, and the body lively and easy, we are bound to glorify God with our bodies.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–37. 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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