What number verse is Leviticus 13:35 in the Bible?

Leviticus 13:35 is the 3,088th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:35 sits at position 3,088.

Translation

King James Version

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

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KJV (with Strong's)

But if the scall ^H5424 spread ^H6581 much ^H6581 in the skin ^H5785 after ^H310 his cleansing ^H2893;

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Complete Jewish Bible

But if the crusted area spreads after his purification,

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Berean Standard Bible

If, however, the scaly outbreak spreads further on the skin after his cleansing,

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American Standard Version

But if the scall spread abroad in the skin after his cleansing,

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World English Bible Messianic

But if the itch spreads in the skin after his cleansing,

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Geneva Bible (1599)

But if the blacke spot growe abroad in the flesh after his clensing,

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Young's Literal Translation

`And if the scall spread greatly in the skin after his cleansing,

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Study This Verse

SUMMARY

Leviticus 13:35 addresses a crucial contingency within the Mosaic laws concerning ritual purity: the re-emergence or significant spread of a "scall" (a specific skin affliction) on an individual who had previously been declared ceremonially clean by the priest. This verse underscores the dynamic and often persistent nature of impurity, necessitating ongoing vigilance, re-examination, and further priestly assessment to ensure the sanctity of the Israelite community and the individual's proper ritual status before God.

CONTEXT

Literary Context: Leviticus chapters 13 and 14 constitute a comprehensive legal and procedural manual for diagnosing, managing, and purifying individuals afflicted with tzara'at—a broad category of skin diseases, mildew, and other defiling conditions. Within this larger framework, Leviticus 13:29-37 specifically details the examination and protocols for a "scall" (netheq) on the head or beard. Verse 34 describes the initial priestly assessment, including a potential seven-day isolation period, culminating in a declaration of cleanness if the condition has not spread and appears to be contained. Leviticus 13:35 directly follows, introducing a critical "what if" scenario: what if, after this initial declaration of purity, the "scall" reappears or spreads? This contingency clause highlights the meticulousness of the law, emphasizing that the priest's duty was not a singular event but required continuous diligence and re-evaluation to maintain the community's ritual integrity and the individual's standing. It underscores that even a declaration of "clean" was provisional, subject to the persistent nature of such afflictions.
Historical & Cultural Context: In ancient Israel, the concept of purity was foundational to their covenant relationship with Yahweh, who is supremely holy. Skin conditions like tzara'at were not merely medical ailments but bore profound ritual and social implications, rendering an individual ceremonially unclean and requiring their temporary exclusion from the camp, as mandated in passages like Numbers 5:2-3. The priests, divinely appointed as arbiters of purity, functioned as both spiritual authorities and public health overseers. Their role encompassed meticulous examination, authoritative declaration of status, and supervision of purification rites, all aimed at safeguarding the holiness of the Israelite camp, where God's tangible presence resided. The scenario presented in Leviticus 13:35—a "scall" spreading "after his cleansing"—underscores the profound seriousness with which any form of impurity was regarded. It reflects a societal understanding that defilement, whether physical or spiritual, could be insidious, requiring persistent vigilance to prevent its spread and ensure the well-being and holiness of the entire community. This meticulousness also served a pedagogical purpose, deeply imprinting upon the Israelites the nature of sin and the absolute holiness of God.
Key Themes: This verse significantly contributes to several overarching themes within Leviticus and the Pentateuch. Firstly, it reinforces the theme of Holiness and Purity, emphasizing that God's people must maintain a state of ritual purity to dwell in His presence. The recurrence of the "scall" highlights the persistent challenge of maintaining this purity. Secondly, it speaks to the Role of the Priesthood, showcasing the priest's indispensable and ongoing function as the mediator and diagnostician of ritual status, ensuring the community's adherence to divine standards. The priest's re-examination is crucial for discerning true purity. Thirdly, the verse subtly introduces the theme of Incomplete or Provisional Cleansing under the Old Covenant. While a declaration of cleanness was made, the possibility of recurrence points to the limitations of external rituals in providing a permanent solution to the problem of impurity, hinting at a need for a more profound and lasting purification. This theme is further explored in the broader theological narrative, pointing towards the ultimate and perfect cleansing found in Christ, as seen in Hebrews 10:1-4.

EXPOSITION AND ANALYSIS

Key Word Analysis

Scall (Hebrew, netheq', H5424): This term refers to a specific type of skin eruption, distinct from the more severe forms of tzara'at. Derived from a root meaning "to tear off" or "to pull away," netheq describes a patch of dry, scaly, or flaky skin, often appearing on the head or beard. While less severe than other tzara'at conditions, its presence still rendered an individual ceremonially unclean, requiring priestly attention and adherence to specific protocols. Its inclusion highlights that even seemingly minor impurities demanded careful observance for the sake of communal holiness.
Spread (Hebrew, pâsâh', H6581): This primitive root signifies expansion, proliferation, or breaking out. In this context, it indicates that the netheq has not merely reappeared but has actively grown in size or severity, covering a larger area of the skin. This "spreading" is the critical trigger for further priestly action, as it signifies a worsening condition that necessitates re-evaluation and potentially a re-declaration of uncleanness, preventing the individual from re-entering the community without proper oversight. The degree of spread ("much") emphasizes the undeniable nature of the change.
Cleansing (Hebrew, ṭohŏrâh', H2893): This feminine noun, derived from a root meaning "to be pure," denotes the ceremonial act of purification or the state of ritual purity. In Leviticus 13:34, it refers to the priest's declaration that the individual with the netheq was ceremonially clean after an initial examination and a period of isolation. The phrase "after his cleansing" in verse 35 is crucial because it highlights that the recurrence or spread occurs subsequent to this declaration, emphasizing that ritual purity was a dynamic state requiring ongoing assessment, not a static, irreversible condition.

Verse Breakdown

"But if": This introductory conjunction signals a conditional clause, presenting a specific contingency or a "what if" scenario that requires a prescribed response. It underscores the meticulous nature of the Mosaic law, which anticipates various possibilities and provides detailed instructions for each.
"the scall spread much": This clause describes the specific worsening of the skin condition. The "scall" (netheq) has not just re-emerged but has significantly expanded its affected area, indicating a more persistent or aggressive manifestation. The adverb "much" emphasizes the degree of proliferation, making the change undeniable and requiring immediate attention from the priest.
"in the skin": This specifies the location of the affliction, emphasizing its visible manifestation on the body's surface. It refers to the physical integument, reinforcing the tangible nature of the impurity that the priest must observe and discern.
"after his cleansing": This is the critical temporal and ceremonial marker. It means that the spreading occurs after the individual had previously undergone the prescribed examination and was declared ceremonially clean by the priest (as per Leviticus 13:34), allowing them to re-enter the community. This subsequent spread necessitates a re-evaluation of their ritual status and potentially a return to isolation.

Literary Devices

The detailed instructions in Leviticus 13:35, situated within the broader context of the purity laws, employ several significant literary devices. Repetition of diagnostic criteria and procedural steps throughout Leviticus 13-14 underscores the meticulousness required of the priests and the gravity of tzara'at and related conditions. This specific verse, by addressing recurrence, reinforces the ongoing nature of vigilance and the non-static state of ritual purity. There is profound Symbolism at play; the physical scall and its spreading powerfully symbolize the insidious and persistent nature of sin. Just as a physical ailment can be declared clean but then re-emerge or worsen, so too can sinful patterns or unaddressed spiritual issues resurface in a person's life even after initial repentance or forgiveness. The "cleansing" ritual itself symbolizes God's provision for dealing with impurity and restoration to community, yet the recurrence highlights that true, lasting purity requires more than outward ritual; it points to a need for deeper, internal transformation. Furthermore, this passage contains an element of Foreshadowing, subtly hinting at the limitations of the Old Covenant's external rituals in providing complete and permanent purity, thereby pointing to a future, more profound and definitive cleansing to be offered through a perfect sacrifice.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:35, though rooted in ancient Israel's physical health and ritual purity laws, carries profound and enduring theological implications for the nature of sin, the process of sanctification, and God's unwavering desire for comprehensive wholeness in His people. The recurrence of the "scall" after an individual had been declared "clean" serves as a powerful metaphor for the persistent and often re-emerging nature of sin in the human experience, even after initial repentance, forgiveness, or spiritual renewal. It teaches us that spiritual growth and purity are not one-time events or static declarations but an ongoing, lifelong process of sanctification, demanding continuous vigilance, honest self-examination, and an unwavering reliance on God's sustaining grace. Just as the priest was compelled to re-examine the physical condition, believers are called to regularly examine their hearts, confess sin, and earnestly seek deeper purification, understanding that superficial or external "cleansing" is insufficient for true spiritual health and lasting communion with a holy God. God desires not merely outward conformity to a set of rules but genuine, internal transformation that addresses the root causes of defilement and leads to complete spiritual integrity.

REFLECTION AND APPLICATION

The ancient laws concerning the "scall" in Leviticus offer timeless spiritual lessons profoundly relevant to our contemporary walk with God. Just as a physical ailment could recur, so too can spiritual issues, deeply ingrained sinful patterns, or unaddressed areas of our character subtly re-emerge or even spread in our lives, even after we have experienced profound forgiveness, spiritual renewal, or a season of "cleansing" through Christ. This verse serves as a sober yet hopeful reminder that our spiritual journey is fundamentally one of ongoing sanctification, not a singular, completed event. It calls us to cultivate a posture of humility, vigilance, and continuous self-examination before God, allowing His living Word and the convicting power of the Holy Spirit to expose any spiritual "scalls" that might be subtly reappearing or gaining ground. We are invited to seek not just superficial cleansing but true, deep, and lasting wholeness, trusting in God's faithfulness to complete the good work He has begun in us, continually separating ourselves from anything that defiles our relationship with Him and hinders our growth in Christ. This process requires active participation, a repentant heart, and a consistent turning towards the source of all purity.

Questions for Reflection

In what specific areas of my life might spiritual "scalls"—such as subtle sinful patterns, unaddressed weaknesses, or unconfessed issues—be subtly re-emerging or spreading, even after a season of spiritual cleansing or growth?
How can I cultivate a greater posture of spiritual vigilance and discernment in examining my heart and life, mirroring the priest's meticulous role in identifying and re-evaluating conditions of impurity?
What practical steps can I take to seek deeper healing and a more complete separation from anything that defiles, trusting in God's ongoing work of sanctification and His abundant provision for complete restoration in Christ?

FAQ

What was the primary purpose of these detailed laws concerning skin diseases in Leviticus?

Answer: The primary purpose was to maintain the ritual purity and holiness of the Israelite community, which was God's dwelling place. These laws ensured that anything that defiled, whether physically or spiritually, was identified and dealt with, preventing the spread of impurity within the camp. While they had practical public health benefits by isolating contagious individuals, their overarching aim was theological: to teach the Israelites about the nature of sin, the absolute holiness of God, and the meticulousness required to dwell in His presence. The priest's role was to discern ritual status and declare purity or impurity, not primarily to provide medical treatment, as seen in the detailed procedures of Leviticus 13.

Does "cleansing" in this context refer to a medical cure for the skin condition?

Answer: No, "cleansing" in this context refers specifically to a ceremonial declaration of ritual purity by the priest, which allowed the individual to re-enter the community. As seen in Leviticus 13:34, an individual could be declared "clean" if the scall had not spread after an initial examination and isolation period. However, Leviticus 13:35 explicitly addresses the scenario where the condition spreads after this ceremonial cleansing, indicating that the physical ailment itself might not have been fully cured, or had recurred, necessitating further priestly intervention and re-isolation. The focus was on ritual status and communal holiness, not medical efficacy.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:35, with its emphasis on the recurrence of a "scall" after ceremonial cleansing, powerfully foreshadows the inherent limitations of the Old Covenant's external rituals and points with profound clarity to the permanent and complete cleansing offered by Jesus Christ. The Levitical priest could only declare an individual ceremonially clean, a state that, as this verse shows, could be reversed by the recurrence of the physical ailment. In stark contrast, Jesus, our great High Priest, does not merely declare us clean; He makes us clean, addressing the very root cause of our spiritual defilement—sin itself. His earthly ministry of compassionately healing physical tzara'at (e.g., Matthew 8:2-3) demonstrated His divine authority over all forms of impurity, both physical and spiritual. More significantly, His sacrificial blood, shed on the cross, provides a cleansing that transcends outward rituals, purifying our consciences from dead works to serve the living God (Hebrews 9:14). While the "scall" of sin may tempt us to relapse into old patterns, Christ's finished work ensures that we are truly and eternally justified before God (Romans 5:1), and He continues to sanctify us through the indwelling Holy Spirit, providing ongoing forgiveness and purification as we walk in the light (1 John 1:7). He is the ultimate Lamb of God who takes away the sin of the world (John 1:29), offering a complete, lasting, and efficacious remedy for the pervasive "scall" of human sinfulness.

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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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Cross-References

2 Timothy 2:16
But shun profane and vain babblings: for they will increase unto more ungodliness.
2 Timothy 2:17
And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;
2 Timothy 3:13
But evil men and seducers shall wax worse and worse, deceiving, and being deceived.
Leviticus 13:7
But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again:
Leviticus 13:27
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.