Leviticus 13:34

Translation
King James Version
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.
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KJV (with Strong's)
And in the seventh H7637 day H3117 the priest H3548 shall look H7200 on the scall H5424: and, behold, if the scall H5424 be not spread H6581 in the skin H5785, nor be in sight H4758 deeper H6013 than the skin H5785; then the priest H3548 shall pronounce him clean H2891: and he shall wash H3526 his clothes H899, and be clean H2891.
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Complete Jewish Bible
On the seventh day the cohen is to examine the crusted area; and if he sees that the crusted area has not spread on the skin and does not appear to be deeper than the skin around it, then the cohen is to declare him clean; he is to wash his clothes and be clean.
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Berean Standard Bible
On the seventh day the priest shall examine the scaly outbreak, and if it has not spread on the skin and does not appear to be deeper than the skin, the priest is to pronounce him clean. He must wash his clothes, and he will be clean.
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American Standard Version
and in the seventh day the priest shall look on the scall; and, behold, if the scall be not spread in the skin, and the appearance thereof be not deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.
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World English Bible Messianic
On the seventh day, the priest shall examine the itch; and behold, if the itch hasn’t spread in the skin, and its appearance isn’t deeper than the skin, then the priest shall pronounce him clean. He shall wash his clothes, and be clean.
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Geneva Bible (1599)
And the seuenth day the Priest shall looke on the blacke spot: and if the blacke spot growe not in the skinne, nor seeme lower then the other skinne, then the Priest shall clense him, and hee shall wash his clothes, and be cleane.
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Young's Literal Translation
And the priest hath seen the scall on the seventh day, and lo, the scall hath not spread in the skin, and its appearance is not deeper than the skin, and the priest hath pronounced him clean, and he hath washed his garments, and hath been clean.
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See also
Jude 1:22Revelation 2:21 John 4:1
In the KJVVerse 3,087 of 31,102

Study This Verse

SUMMARY

Leviticus 13:34 delineates a crucial phase in the Mosaic Law's intricate protocol for diagnosing and managing skin conditions, specifically the "scall" (Hebrew: netheq). Following an initial period of observation and isolation, this verse describes the priest's definitive examination. If the affliction exhibits no signs of spreading or deepening beyond the superficial layer of the skin, the priest is empowered to declare the individual ritually clean, thereby permitting them to wash their clothes and be fully reintegrated into the covenant community and its sacred worship. This meticulous regulation underscores God's profound concern for the purity, wholeness, and communal fellowship of His people.

CONTEXT

  • Literary Context: Leviticus chapters 13 and 14 constitute a detailed legal and ceremonial corpus dedicated to the identification, isolation, and cleansing of various skin diseases (collectively referred to as tzara'at, though encompassing a broader range than modern leprosy) and mildew affecting houses and garments. This specific verse, positioned within the regulations for the "scall" (netheq) on the head or beard, follows an initial examination and a prescribed seven-day isolation period detailed in Leviticus 13:29-33. The broader context includes initial diagnostic criteria for various skin afflictions (e.g., Leviticus 13:1-8) and subsequent procedures for those declared unclean, including their exclusion from the camp (e.g., Leviticus 13:45-46). Verse 34 provides the specific conditions for declaring an individual clean from this particular type of "scall," thereby allowing their return to full communal and religious participation.
  • Historical & Cultural Context: In ancient Israel, ritual purity was not merely a hygienic concern but a fundamental theological principle, reflecting the absolute holiness of Yahweh and enabling His dwelling among His people (Leviticus 11:44-45). Skin diseases, particularly tzara'at, were viewed as conditions that rendered an individual ritually unclean, leading to their temporary separation from the community and the sacred space of the Tabernacle. The priest's role, divinely appointed, was not primarily medical but ceremonial and judicial; they were the designated authority to discern and declare ritual status, thereby safeguarding the sanctity of the camp and the integrity of the covenant relationship (Leviticus 10:10). The meticulous regulations, including the isolation periods and precise diagnostic criteria like those in Leviticus 13:34, ensured that the community remained pure before a holy God, preventing the spread of defilement and upholding the covenant. The washing of clothes, as prescribed here and in other cleansing rituals (e.g., Leviticus 14:8-9), symbolized a complete removal of impurity and a fresh start.
  • Key Themes: This verse, embedded within Leviticus 13, profoundly contributes to several overarching themes within the book and the Pentateuch. It highlights the Holiness of God and His demand for a corresponding holiness in His people, emphasizing that defilement, whether physical or spiritual, impedes communion with Him. The detailed instructions underscore the Importance of Divine Law as the means by which Israel could maintain its distinct identity and relationship with Yahweh, providing clear guidelines for daily life and worship. Furthermore, the passage illuminates the Mediatorial Role of the Priesthood, as the priests were the designated arbiters of purity, responsible for discerning and declaring ritual status, thereby maintaining the boundaries of the holy community. Finally, the process of examination, isolation, and potential declaration of "clean" speaks to the theme of Restoration and Reintegration, demonstrating God's redemptive desire to bring individuals back into full fellowship with Himself and His people, as seen in the broader cleansing rituals described in Leviticus 14.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Priest (Hebrew, kôhên', H3548): This term refers to one officiating in sacred rites, a designated religious leader in ancient Israel. In the context of Leviticus, the priest's role was divinely ordained, not primarily as a medical doctor, but as a ceremonial and judicial authority responsible for discerning ritual purity and impurity. Their pronouncements carried divine weight, determining an individual's status before God and the community.
  • Scall (Hebrew, netheq', H5424): This specific term denotes a particular type of skin eruption, often characterized as a dry, scurfy, or patchy condition, distinct from the broader and often more severe category of tzara'at (צָרַעַת). The detailed examination criteria for netheq in this verse—specifically, whether it has spread or deepened—suggest that it could be a persistent but non-defiling skin condition, unlike the more serious forms of tzara'at that mandated strict isolation.
  • Clean (Hebrew, ṭâhêr', H2891): Derived from a root meaning "to be bright," this word signifies a state of ritual purity. It implies being physically sound, clear, unadulterated, and, in a Levitical sense, uncontaminated. The priest's declaration of "clean" is a declarative act that restores the individual's ceremonial status, permitting them to participate fully in the community and its worship, thereby removing the barrier of ritual defilement.

Verse Breakdown

  • "And in the seventh day the priest shall look on the scall": This clause emphasizes the importance of the prescribed waiting period. The initial examination and subsequent seven-day isolation (as detailed in Leviticus 13:30-33) provided crucial time for the condition to either progress or subside. This waiting period allowed the priest to make a more accurate and definitive ceremonial diagnosis, ensuring that the judgment was based on observable changes over time. The priest's direct, careful observation was paramount for this authoritative pronouncement.
  • "and, behold, [if] the scall be not spread in the skin, nor [be] in sight deeper than the skin": These are the precise and critical diagnostic criteria for determining that the "scall" does not render the individual ritually unclean. "Not spread" indicates the absence of active progression or worsening of the condition, which was a key indicator of a serious, defiling tzara'at. "Nor be in sight deeper than the skin" suggests that the lesion remains superficial, not indicative of a more aggressive, systemic, or deeply rooted condition that would necessitate a declaration of uncleanness. The priest's meticulous observation of these two specific factors was essential for rendering a correct ritual judgment, ensuring adherence to divine standards.
  • "then the priest shall pronounce him clean: and he shall wash his clothes, and be clean": This final part of the verse outlines the immediate consequences of a favorable diagnosis. The priest's "pronouncement" is a formal, authoritative declaration of ritual purity, based on the observed criteria. This declaration immediately restores the individual's status before God and the community. The subsequent command to "wash his clothes" is a symbolic and practical act of purification, signifying the complete removal of any lingering impurity and preparing the individual for full reintegration into the community and its sacred activities. The concluding "and be clean" reiterates and confirms the restored state of purity, emphasizing the completeness of the cleansing process.

Literary Devices

The passage employs several literary devices to underscore the meticulous nature of the purity laws and the priest's essential role. The Repetition of the word "clean" (Hebrew: ṭâhêr) within this verse and throughout Leviticus 13 emphasizes the desired outcome of the examination—restoration to ritual purity and full participation in the community. The precise, almost clinical, description of the diagnostic criteria ("not spread," "not deeper than the skin") functions as a Ritual Formula, providing unambiguous instructions for the priest to follow, thereby ensuring consistency, objectivity, and divine authorization for the pronouncement. Furthermore, the entire process serves as profound Symbolism, where physical purity represents the spiritual holiness and blamelessness required to dwell in God's presence. The outward state of the skin, and the actions taken, reflect the inward state of acceptability before a holy God, highlighting the deep connection between physical well-being and spiritual standing in the Old Covenant.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:34, like the broader purity laws, profoundly emphasizes God's absolute holiness and His demand for a holy people. The meticulous regulations regarding skin conditions underscore that defilement, whether physical or spiritual, creates a barrier between humanity and a holy God. The priest's role as the discerning authority highlights the necessity of careful judgment in matters of purity and community well-being, ensuring that the boundaries of God's holy presence were maintained within the camp. This system, while focused on physical conditions, served as a tangible representation of the spiritual need for cleansing and restoration, pointing to God's desire for His people to be whole and in communion with Him, a desire ultimately fulfilled in Christ.

REFLECTION AND APPLICATION

While the specific ceremonial laws of Leviticus 13 are part of the Old Covenant and are not directly binding on New Testament believers, the underlying principles offer profound insights for our lives today. God's meticulous concern for the physical and ritual purity of Israel reveals His holistic desire for our well-being—physical, emotional, and spiritual. Just as the priest carefully discerned the state of the skin, believers are called to cultivate spiritual discernment, to "test the spirits" (1 John 4:1) and to distinguish between truth and error, between what truly defiles and what does not. This process encourages us to examine our own lives, seeking to identify areas of spiritual "spread" or "depth" that might hinder our communion with God or our fellowship with the body of Christ. The ultimate goal is always restoration and reintegration, not permanent exclusion, reflecting God's redemptive heart towards those who seek Him. We are called to pursue holiness, not out of legalistic obligation, but out of love for the God who has already made us clean through Christ.

Questions for Reflection

  • How does God's meticulous concern for physical purity in the Old Testament inform our understanding of His desire for our spiritual purity today?
  • In what ways can we, as believers, practice spiritual discernment in our lives, akin to the priest's careful examination of the "scall"?
  • What "scalls" or hidden issues in our lives might be hindering our full communion with God or our participation in the Christian community, and how can we seek cleansing and restoration?
  • How does the concept of being "pronounced clean" by the Old Testament priest foreshadow the declarative work of Christ in our salvation and justification?

FAQ

Was tzara'at (often translated "leprosy") in Leviticus 13 always the same as modern Hansen's disease?

Answer: No. The Hebrew term tzara'at (צָרַעַת) used throughout Leviticus 13 is a broad category encompassing various skin conditions, including boils, burns, rashes, and even mildew on garments and houses. While modern Hansen's disease (leprosy) might have been one form of tzara'at, the biblical description includes symptoms and behaviors inconsistent with modern medical leprosy alone. The primary concern was not medical contagion but ritual impurity, which separated individuals from the holy community. The "scall" (netheq) in Leviticus 13:34 is specifically described as a less severe, non-spreading condition that, if superficial, would not render a person unclean. The biblical text focuses on the ritual implications rather than a precise medical diagnosis.

Why was washing clothes necessary for the person declared clean?

Answer: The washing of clothes, along with the washing of the body, was a common symbolic act of purification in the Old Testament, signifying the removal of ritual defilement. In Leviticus 13:34, after the priest's pronouncement of "clean," washing clothes served as a final, tangible step in the process of reintegration. It visually and ritually completed the transition from a state of potential impurity to a confirmed state of purity, preparing the individual to fully re-enter the camp and participate in all aspects of community and worship life, including approaching the Tabernacle. This act underscored the thoroughness required for approaching a holy God and symbolized a fresh start, leaving behind any lingering traces of the previous defilement.

CHRIST-CENTERED FULFILLMENT

The meticulous purity laws of Leviticus 13, including the declaration of "clean" in Leviticus 13:34, find their ultimate fulfillment in Jesus Christ. The Old Testament priest, with his limited ability to merely declare a person clean based on outward signs and prescribed rituals, foreshadowed the perfect and eternal priesthood of Christ. Unlike the earthly priest, Jesus is our Great High Priest (Hebrews 4:14-15) who not only declares us clean but actually makes us clean from the defilement of sin, which is the ultimate spiritual tzara'at that truly separates humanity from a holy God. He is the Lamb of God who takes away the sin of the world!, whose precious blood cleanses us from all unrighteousness (1 John 1:7). Through His perfect, once-for-all sacrifice, Christ provides the true and lasting cleansing that the Old Covenant rituals could only symbolize, enabling us to draw near to a holy God with confidence and a sincere heart (Hebrews 10:19-22). He not only purifies us individually but also cleanses His Church to be a holy and blameless bride, without stain or wrinkle (Ephesians 5:25-27), bringing about the ultimate restoration and eternal reintegration into God's glorious presence.

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Commentary on Leviticus 13 verses 18–37

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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