What number verse is Leviticus 13:37 in the Bible?

Leviticus 13:37 is the 3,090th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 13:37 sits at position 3,090.

13:3613:36

Leviticus 13:37

Q: What was a "scall" and why was it so important in ancient Israel?

The "scall" (Hebrew: netheq) was a specific type of skin eruption, often appearing on the head or beard, likely akin to modern favus or ringworm. It was important because, like other skin conditions described in Leviticus 13, it could render an individual ritually unclean. This ritual impurity meant separation from the community and the tabernacle/temple, impacting social, economic, and religious life. The meticulous laws surrounding its diagnosis and healing underscore the critical importance of ritual purity for maintaining fellowship with a holy God and ensuring the sanctity of the Israelite camp, as seen in Leviticus 13:45-46.

13:3813:38

Translation

King James Version

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.

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KJV (with Strong's)

But if the scall ^H5424 be in his sight ^H5869 at a stay ^H5975, and that there is black ^H7838 hair ^H8181 grown ^H6779 up therein; the scall ^H5424 is healed ^H7495, he is clean ^H2889: and the priest ^H3548 shall pronounce him clean ^H2891.

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Complete Jewish Bible

But if the crusted area's appearance doesn't change, and black hair grows up in it, then the crusted area is healed; he is clean; and the cohen is to declare him clean.

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Berean Standard Bible

If, however, in his sight the scaly outbreak is unchanged and black hair has grown in it, then it has healed. He is clean, and the priest is to pronounce him clean.

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American Standard Version

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

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World English Bible Messianic

But if in his eyes the itch is arrested, and black hair has grown in it; the itch is healed, he is clean. The priest shall pronounce him clean.

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Geneva Bible (1599)

But if ye blacke spot seeme to him to abide, and that blacke heare growe therein, the blacke spot is healed, he is cleane, and the Priest shall declare him to be cleane.

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Young's Literal Translation

and if in his eyes the scall hath stayed, and black hair hath sprung up in it, the scall hath been healed--he is clean--and the priest hath pronounced him clean.

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In the KJVVerse 3,090 of 31,102

Study This Verse

SUMMARY

Leviticus 13:37 provides a definitive criterion within the Mosaic Law for declaring an individual healed from a "scall," a specific type of skin affliction, thereby allowing their full reintegration into the Israelite community. This verse is part of an extensive legal framework concerning the diagnosis and management of various skin conditions, meticulously detailing God's profound concern for the physical health and ritual purity of His covenant people, and underscoring the priest's essential, authoritative role in discerning and declaring a state of cleanness.

CONTEXT

Literary Context: Leviticus 13 and 14 constitute a detailed legal corpus within the Pentateuch, meticulously outlining the diagnosis, isolation, and cleansing procedures for various skin diseases (often broadly termed "leprosy" or tzara'at), as well as mildew in houses and garments. This section follows the laws concerning clean and unclean animals in Leviticus 11 and purification after childbirth in Leviticus 12, underscoring a pervasive theme of holiness and ritual purity essential for Israel's covenant relationship with God. Leviticus 13:37 specifically concludes a series of detailed examinations for a "scall" on the head or beard, building upon earlier instructions for initial diagnosis, observation periods (e.g., Leviticus 13:29-36), and the conditions under which a scall might be deemed unclean or healed. The verse marks the definitive moment of declaration of cleanness, enabling the afflicted individual to return to full participation in the community and its sacred activities.
Historical & Cultural Context: In ancient Israel, skin diseases, particularly those described in Leviticus 13, carried profound social, religious, and economic implications far beyond mere physical ailment. They were often viewed as signs of divine displeasure or ritual impurity, leading to mandatory isolation from the camp, as seen in Numbers 5:1-4. This isolation was not solely a public health measure, though it served that purpose, but primarily a theological one, symbolizing the separation of sin and impurity from a holy God and His holy people. The priest, acting as God's designated representative, functioned as both a public health official and, more importantly, a spiritual arbiter. His declaration of "clean" or "unclean" was binding, determining an individual's access to worship, social interaction, and economic activity. The meticulous nature of these laws reflects God's pervasive concern for every aspect of Israelite life, demonstrating that holiness was to permeate even physical well-being and communal relations, ensuring the sanctity of the covenant community.
Key Themes: This verse significantly contributes to several overarching themes within Leviticus and the broader Pentateuch. Central is the theme of Holiness and Purity, emphasizing God's absolute standard of purity and the necessity for His people to reflect that standard in all areas of life, including their physical state. The concept of Separation and Reintegration is also prominent, as the laws delineate conditions that separate individuals from the community and the divine presence, and the prescribed means for their restoration. The Authority of the Priesthood is clearly highlighted, as the priest serves as the divinely appointed mediator and diagnostician, whose pronouncements are binding. Furthermore, the meticulous detail reflects God's Meticulous Concern for His People's Well-being, demonstrating that His laws are not arbitrary but designed for the flourishing and sanctification of Israel, both individually and corporately, as seen in His comprehensive provision for their physical and spiritual health.

EXPOSITION AND ANALYSIS

Key Word Analysis

Scall (Hebrew, netheq', H5424): This term refers to a specific type of skin eruption, often characterized by a dry patch or scurf, particularly on the head or beard. While sometimes broadly translated as "leprosy," netheq is distinct from the more severe tzara'at (often translated as "leprosy" in English Bibles, but encompassing a wider range of serious skin conditions). The "scall" likely referred to conditions such as favus or ringworm of the scalp, which cause crusty lesions and hair loss. Its significance lies in its potential to render an individual ritually unclean, necessitating priestly examination and, if confirmed, isolation from the community.
Black (Hebrew, shâchôr', H7838): This word describes the color of the hair that grows back, signifying healing. In the context of Leviticus 13, the presence of white or yellow hair within a lesion was a definitive sign of active, unclean disease (e.g., Leviticus 13:30). The growth of "black" (normal, healthy-colored) hair indicated a return to normal, healthy tissue, signifying that the condition had subsided and the individual was no longer a source of ritual impurity. It represents a visible, unambiguous sign of restoration and vitality.
Clean (Hebrew, ṭâhôwr', H2889): This term signifies ritual purity, extending beyond mere physical health. To be declared ṭâhôwr meant that the individual was ceremonially fit to re-enter the community, participate in worship, and interact with others without defiling them. This declaration by the priest was paramount, as it lifted the social and religious stigma associated with the skin condition and restored the individual's full standing in the covenant community, allowing them to draw near to God and His people.

Verse Breakdown

"But if the scall be in his sight at a stay": This phrase indicates that the priest, upon re-examination after an initial observation period, observes that the lesion has not spread or worsened. It has remained stable, showing no signs of active, progressive disease. This stability is the first positive sign, suggesting the affliction is no longer active or contagious, and is a prerequisite for further assessment of healing.
"and [that] there is black hair grown up therein": This is the decisive and observable criterion for healing. The growth of healthy, dark hair within the previously affected area signifies the restoration of normal skin and hair follicle function. It is a clear, physical manifestation that the disease has run its course and the body has healed itself, providing unambiguous evidence of recovery.
"the scall is healed, he [is] clean": This clause states the direct, divinely ordained consequence of the observed signs. The physical healing of the "scall" directly results in the individual being declared ritually "clean." This highlights the interconnectedness of physical health and ritual purity in the Levitical system—the cessation of the physical manifestation of impurity leads to the removal of ritual defilement, making the individual acceptable before God and the community.
"and the priest shall pronounce him clean": This final phrase emphasizes the priest's indispensable and authoritative role. It is not enough for the individual to feel healed or for the physical signs to be present; the official declaration by the priest, acting under God's statutes, is required for the individual's full restoration to the community and to a state of ritual purity. The priest serves as the arbiter of God's law regarding cleanness and uncleanness, ensuring adherence to divine standards.

Literary Devices

Leviticus 13:37 employs several literary devices that underscore its profound theological and practical significance. Symbolism is paramount, as the skin affliction, while a physical ailment, functions as a potent symbol of ritual impurity, sin, and separation from God's holiness. The "black hair" itself becomes a powerful symbol of life, health, and restoration, contrasting sharply with the diseased state marked by abnormal hair. The entire system of diagnosis and declaration, including this verse, exemplifies Legal Precision and Casuistic Law, meticulously detailing specific conditions ("if...then...") and their prescribed outcomes. This precision reflects God's ordered nature and His desire for clarity in matters of holiness and community well-being. Furthermore, the verse participates in the broader Ritual Purity System of Leviticus, which, through its detailed regulations, serves as a pedagogical device to teach Israel about the nature of sin, the necessity of holiness, and the process of reconciliation and reintegration into the covenant community. The stark Contrast between the "unclean" state and the declared "clean" state highlights the transformative power of divine provision and the joy of restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 13:37, situated within the broader context of the purity laws, profoundly illustrates God's comprehensive concern for the holistic well-being of His people—physical, social, and spiritual. It underscores the theological truth that sin, like disease, defiles and separates, necessitating a divine declaration of cleansing for restoration. The meticulous attention to detail in discerning cleanness reveals God's perfect standard of holiness and His gracious provision for His people to live in a manner that reflects His own purity. The priest's role as the one who pronounces cleanness foreshadows the ultimate need for a divine mediator in addressing human impurity and sin, pointing to the one who truly cleanses and restores.

Leviticus 14:1-9 - Details the elaborate rituals required for a healed individual to be fully cleansed and reintegrated into the community, demonstrating the thoroughness of God's provision for restoration.
Numbers 5:1-4 - Emphasizes the necessity of separating the unclean from the camp, highlighting the serious nature of ritual impurity and its impact on the holy community.
Hebrews 9:13-14 - Connects the Old Testament rituals of cleansing to the ultimate and superior cleansing offered through the blood of Christ, fulfilling the symbolic purity laws.

REFLECTION AND APPLICATION

While the specific diagnostic procedures of Leviticus 13:37 are part of the ceremonial law no longer binding on New Covenant believers, the underlying principles offer profound spiritual insights. This passage reminds us of God's meticulous care for every aspect of our lives, including our physical health, and His deep desire for our holistic well-being. Spiritually, it prompts us to consider the "scalls" in our own lives—areas of sin, brokenness, or spiritual sickness that may defile us and hinder our fellowship with God and others. Just as the Israelite needed an authoritative declaration of "clean" by the priest, we too need God's gracious declaration of forgiveness and purity through Christ to be truly whole and restored. The joy of being pronounced "clean" and reintegrated into the community serves as a powerful metaphor for the spiritual restoration and acceptance we find in Christ, allowing us to participate fully in the body of believers. We are called to live in the freedom of this declared cleanness, reflecting God's holiness in our daily lives and extending grace to others who seek healing and restoration.

Questions for Reflection

What "scalls" or areas of spiritual impurity might I need to bring before God for His discernment and cleansing?
How does God's meticulous concern for physical and ritual purity in the Old Testament inform my understanding of His desire for my spiritual holiness today?
In what ways do I need to trust God's authoritative declaration of "clean" over my own feelings of unworthiness or guilt?
How can I, as part of the body of Christ, participate in helping others find spiritual healing and reintegration into the community of faith?

FAQ

What was a "scall" and why was it so important in ancient Israel?

Answer: The "scall" (Hebrew: netheq) was a specific type of skin eruption, often appearing on the head or beard, likely akin to modern favus or ringworm. It was important because, like other skin conditions described in Leviticus 13, it could render an individual ritually unclean. This ritual impurity meant separation from the community and the tabernacle/temple, impacting social, economic, and religious life. The meticulous laws surrounding its diagnosis and healing underscore the critical importance of ritual purity for maintaining fellowship with a holy God and ensuring the sanctity of the Israelite camp, as seen in Leviticus 13:45-46.

Why was "black hair" the specific sign of healing for a scall?

Answer: The presence of "black hair" (healthy, normal-colored hair) growing within the affected area was the definitive, observable sign that the scall had healed. This was crucial because the presence of white or yellow hair in such lesions was considered a sign of active disease and ritual defilement (e.g., Leviticus 13:30). The growth of black hair indicated a return to normal, healthy tissue and the cessation of the disease, providing clear physical evidence that the individual was no longer a source of ritual impurity. It was a visible, unambiguous sign of the body's restoration.

Did these Levitical laws serve any public health purpose?

Answer: Yes, while primarily theological and ritualistic, these laws certainly had a practical public health dimension. The mandated isolation of individuals with contagious skin diseases, as described throughout Leviticus 13, would have helped prevent the spread of infections within the densely populated Israelite camp. The detailed instructions for examination, observation, and cleansing also promoted hygiene and awareness of bodily health. Thus, these laws served a dual purpose: maintaining ritual purity before God and safeguarding the physical well-being of the community, demonstrating God's holistic care for His people.

CHRIST-CENTERED FULFILLMENT

Leviticus 13:37, with its focus on the priest's declaration of "clean" based on observable signs of healing, finds its ultimate and perfect fulfillment in Jesus Christ. The Old Testament priest could only declare a physical healing and ritual cleanness, a temporary and external purification from the effects of sin's fallen world. However, Jesus, our Great High Priest, possesses the divine authority not merely to declare but to effect true, internal, and eternal cleansing from the defilement of sin itself. His profound encounter with the leper in Matthew 8:1-4, where He touches and instantly heals, demonstrates His sovereign power to cleanse both physically and spiritually, bypassing the need for human priestly diagnosis and lengthy rituals. The "black hair" in Leviticus 13:37 symbolizes the restoration of life and health; in Christ, we receive not just restored physical health but a new spiritual life, a new creation (2 Corinthians 5:17). Through His once-for-all sacrifice on the cross, Jesus took away the sin of the world, offering a complete and permanent purification that the blood of bulls and goats could never achieve (Hebrews 10:10-14). He is the one who truly pronounces us "clean," not based on our observable healing from a physical ailment, but on His perfect work, making us righteous and acceptable before a holy God (Romans 5:1). In Christ, the separation caused by sin is overcome, and we are fully reintegrated into the family of God, forever declared pure and holy.

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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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