What number verse is Leviticus 13:33 in the Bible?

Leviticus 13:33 is the 3,086th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:33 sits at position 3,086.

13:3213:32

Leviticus 13:33

Q: Was "scall" the same as leprosy?

No, "scall" (Hebrew: netheq) was not the same as what is commonly understood as leprosy (Hansen's disease) today, nor was it identical to the broader category of tzara'at (Hebrew: צָרַעַת) described in Leviticus. Tzara'at was a comprehensive term that encompassed various skin conditions, some of which were contagious and others that were not, including mildew in houses and garments. The "scall" was a specific type of tzara'at, often a persistent, flaky, or crusty eruption, particularly on the scalp or beard, as detailed in Leviticus 13:29-37. The Mosaic Law provided distinct diagnostic criteria and procedures for different manifestations of tzara'at, indicating a nuanced understanding of observable dermatological issues, even if their etiology wasn't scientifically understood in modern terms.

13:3413:34

Translation

King James Version

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:

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KJV (with Strong's)

He shall be shaven ^H1548, but the scall ^H5424 shall he not shave ^H1548; and the priest ^H3548 shall shut ^H5462 up him that hath the scall ^H5424 seven ^H7651 days ^H3117 more ^H8145:

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Complete Jewish Bible

then the person is to be shaved, except for the crusted area itself, and the cohen is to isolate him for seven more days.

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Berean Standard Bible

then the person must shave himself except for the scaly area. Then the priest shall isolate him for another seven days.

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American Standard Version

then 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:

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World English Bible Messianic

then he shall be shaved, but he shall not shave the itch; and the priest shall shut him up who has the itch seven more days.

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Geneva Bible (1599)

Then he shalbe shauen, but the place of the blacke spot shall he not shaue: but the Priest shall shut vp him, that hath the blacke spot, seuen dayes more.

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Young's Literal Translation

then he hath shaved himself, but the scall he doth not shave; and the priest hath shut up him who hath the scall a second seven days.

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In the KJVVerse 3,086 of 31,102

Study This Verse

SUMMARY

Leviticus 13:33 delineates a specific procedure within the Mosaic Law concerning the diagnosis and management of a persistent skin ailment called a "scall" (Hebrew: netheq), particularly affecting the head or beard. This verse instructs the afflicted individual to meticulously shave all hair except that on the affected area, and mandates that the priest extend the quarantine period for an additional seven days. This highlights the meticulous care, diagnostic precision, and divine authority vested in the priesthood for maintaining both the physical health and ceremonial purity of the Israelite community, underscoring God's comprehensive concern for His covenant people.

CONTEXT

Literary Context: Leviticus 13:33 is situated within the comprehensive legal framework of Leviticus 13 and Leviticus 14, which meticulously outline the identification, quarantine, and cleansing rituals for various infectious skin diseases, broadly termed tzara'at. Preceding verses in Leviticus 13 describe the initial inspection by the priest, who would examine a suspicious lesion. If the condition appeared to be tzara'at, the individual was typically isolated for an initial seven-day period, as seen in Leviticus 13:4. Verse 33 specifically addresses the case of a "scall" (Hebrew: netheq), a distinct type of persistent, flaky eruption, especially on the head or beard, indicating that after an initial observation and perhaps a first seven-day quarantine, the condition remained uncertain or persistent, necessitating further isolation and careful monitoring by the priest. This verse thus represents a continuation of the diagnostic process, emphasizing thoroughness and caution in dealing with potential sources of defilement.
Historical & Cultural Context: In ancient Israel, as in many ancient societies, infectious diseases posed significant threats to public health. Lacking modern medical understanding, the Israelites operated under a divinely ordained system that blended public health measures with ceremonial purity laws. The term tzara'at, often translated "leprosy" in older versions, was a broad category encompassing various dermatological conditions, some of which were highly contagious. The laws in Leviticus served a dual purpose: to prevent the spread of disease within the densely populated Israelite camp and to maintain the ritual purity necessary for a holy people dwelling in the presence of God. Physical uncleanness, whether from disease, bodily discharges, or contact with the dead, rendered an individual ceremonially impure and temporarily unable to participate fully in community worship or social life. The priest, therefore, functioned not only as a religious leader but also as a vital public health official, responsible for inspecting, diagnosing, and declaring individuals clean or unclean. The detailed instructions, such as the shaving in Leviticus 13:33, reflect a practical approach to observation and containment, indicating a nuanced understanding of observable symptoms and the need for isolation to safeguard the community's well-being and its sacred space.
Key Themes: This verse contributes significantly to the overarching themes of Holiness and Purity central to the Book of Leviticus. It underscores God's demand for a holy people who reflect His character, not only spiritually but also in their physical and communal lives. The meticulous regulations regarding tzara'at and specifically the "scall" highlight the theme of Separation and Distinction, as the clean must be separated from the unclean to maintain the sanctity of the camp where God's presence resided (Numbers 5:1-4). Furthermore, the priest's role in diagnosis and quarantine emphasizes the theme of Divine Authority and Mediation, as the priesthood acts as God's appointed agents to discern and enforce His standards of purity. This passage also subtly points to God's Compassion and Care for His people, providing practical guidelines that, while ceremonial, also served to protect their health and prevent the spread of disease within the community.

EXPOSITION AND ANALYSIS

Key Word Analysis

Scall (Hebrew, netheq', H5424): This term (H5424) refers to a specific type of skin affliction, distinct from other forms of tzara'at. It typically describes a persistent, flaky, or crusty eruption, often associated with the scalp or beard, which might resemble modern conditions like ringworm or psoriasis. Unlike the more severe forms of tzara'at that could lead to permanent exclusion, a netheq was often treatable or temporary, but still required careful priestly examination and quarantine due to its potential for defilement and contagion. The meticulous instructions for its management underscore the nuanced distinctions within the broader category of skin diseases in the Mosaic Law.
Shaven (Hebrew, gâlach', H1548): The verb (H1548) means "to shave" or "to be bald." In the context of Leviticus 13:33, the instruction "He shall be shaven, but the scall shall he not shave" indicates a precise procedure. The hair surrounding the affected netheq area was to be shaved, allowing for clearer observation of the lesion's boundaries, color, and texture, without irritating or potentially spreading the condition itself. This act also served to isolate the affected area for better diagnosis and to prevent any potential hiding of the disease under hair, reflecting a practical medical approach within the ceremonial law.
Shut up (Hebrew, çâgar', H5462): The verb (H5462) means "to shut," "to close," or "to confine." In this context, it refers to the act of quarantining the afflicted individual. The phrase "the priest shall shut up him that hath the scall seven days more" signifies an extension of the initial seven-day isolation period often prescribed for uncertain skin conditions (Leviticus 13:4). This extended quarantine was a critical public health measure designed to prevent the spread of contagious disease and to allow the priest sufficient time to observe the progression or regression of the ailment before making a final declaration of clean or unclean.

Verse Breakdown

"He shall be shaven": This clause refers to the person afflicted with the scall. It mandates that all hair around the affected area, particularly on the head or beard, must be shaved off. This was a practical measure to allow for a clear, unobstructed view of the skin lesion, enabling the priest to make an accurate diagnosis and observe any changes over time. It also served to prevent the disease from being hidden or spreading through the hair.
"but the scall shall he not shave": This crucial qualification emphasizes the precision required in the procedure. While the surrounding hair is removed, the actual lesion or "scall" itself must not be touched or shaved. This instruction likely aimed to prevent irritation, further spread of the infection, or obscuring the diagnostic features of the ailment, demonstrating a careful, non-invasive approach to examining the diseased area.
"and the priest shall shut up [him that hath] the scall seven days more": Following the shaving, if the scall persisted or its nature remained uncertain after an initial observation period, the priest was commanded to extend the quarantine for an additional seven days. This extended isolation period was vital for public health, preventing potential contagion, and for ceremonial purity, ensuring that no defiled person inadvertently contaminated the holy community or its sacred spaces. It highlights the priest's authority and responsibility in managing these conditions.

Literary Devices

Leviticus 13:33 employs several literary devices to convey its precise instructions. The text is characterized by Legalistic Language, typical of the Mosaic Law, using imperative verbs ("He shall be shaven," "the priest shall shut up") to issue clear, non-negotiable commands. There is a subtle Contrast in the instruction "He shall be shaven, but the scall shall he not shave," which highlights the meticulousness required: general shaving is commanded, but the specific diseased area is to be left untouched, underscoring the careful observation needed. The Repetition of "seven days" (implied from prior verses and explicitly stated "seven days more") reinforces the established protocol for quarantine periods, emphasizing thoroughness and patience in diagnosis. The passage also functions as a form of Instructional Narrative, guiding the priest and the afflicted through a specific, step-by-step process for managing a particular dermatological condition, thereby ensuring the health and purity of the community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:33, though a detailed legal instruction, profoundly reveals God's meticulous concern for the physical well-being and ceremonial purity of His covenant people. It demonstrates that holiness is not merely an abstract spiritual concept but permeates every aspect of life, including public health and hygiene. The precise regulations underscore the seriousness with which God viewed anything that could defile His people or compromise their ability to dwell in His holy presence. The priest's role as diagnostician and enforcer highlights the divine authority vested in the priesthood to mediate between God and humanity, ensuring the community's adherence to divine standards for both physical and spiritual health. This passage ultimately points to a God who is intimately involved in the practical realities of His people's lives, providing comprehensive laws for their flourishing and for the maintenance of a holy community in His presence.

REFLECTION AND APPLICATION

While the specific diagnostic and quarantine procedures of Leviticus 13:33 are part of the Old Covenant ceremonial law and are not directly applicable to New Testament believers, the underlying principles offer profound insights for contemporary life. This passage reminds us of God's holistic concern for humanity, encompassing not only our spiritual state but also our physical health and communal well-being. It challenges us to consider how we, as individuals and as the Church, are called to care for one another, especially the vulnerable and the sick. The meticulousness of the law serves as a powerful reminder that God values order, purity, and the protection of His people. In a world often grappling with public health crises, the ancient wisdom of quarantine and careful observation resonates, prompting us to consider our responsibility to prevent harm and promote the health of our communities, always seeking to reflect God's own meticulous care and love.

Questions for Reflection

How does God's meticulous concern for physical health in the Old Testament inform our understanding of His care for us today?
What are contemporary "scalls" or areas of defilement (spiritual, emotional, relational) that we might need to "quarantine" or deal with precisely in our lives or communities?
In what ways can the Church act as a "priest" in society, identifying areas of brokenness and facilitating healing and restoration, while also protecting the spiritual health of its members?
How can we balance personal freedom with communal responsibility, especially in matters of public health and moral purity, drawing lessons from the detailed laws of Leviticus?

FAQ

Was "scall" the same as leprosy?

Answer: No, "scall" (Hebrew: netheq) was not the same as what is commonly understood as leprosy (Hansen's disease) today, nor was it identical to the broader category of tzara'at (Hebrew: צָרַעַת) described in Leviticus. Tzara'at was a comprehensive term that encompassed various skin conditions, some of which were contagious and others that were not, including mildew in houses and garments. The "scall" was a specific type of tzara'at, often a persistent, flaky, or crusty eruption, particularly on the scalp or beard, as detailed in Leviticus 13:29-37. The Mosaic Law provided distinct diagnostic criteria and procedures for different manifestations of tzara'at, indicating a nuanced understanding of observable dermatological issues, even if their etiology wasn't scientifically understood in modern terms.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:33, with its detailed instructions for managing a "scall" and the necessity of priestly intervention and quarantine, finds its ultimate fulfillment in Jesus Christ. The physical defilement caused by skin diseases in the Old Covenant served as a powerful Symbolism of the spiritual defilement of sin, which separates humanity from a holy God and from the community of faith. Just as the Old Testament priest had the authority to declare one clean or unclean and to "shut up" the afflicted, so Christ, our Great High Priest (as described in Hebrews 4:14-16), possesses the ultimate authority to cleanse us from the spiritual "scall" of sin. He does not merely quarantine sin; He removes it entirely through His atoning sacrifice on the cross (as seen in Hebrews 9:14 and 1 John 1:7). The meticulous care for physical purity in Leviticus foreshadows Christ's perfect and complete work of purification, making us truly clean and enabling us to enter boldly into God's presence, no longer quarantined by our spiritual infirmities but welcomed into His holy fellowship (as promised in Ephesians 2:13). He is the one who heals the deepest spiritual diseases, restoring us to full communion with God and His people, fulfilling the very essence of what the Levitical laws pointed towards: a holy people dwelling with a holy God.

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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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